ath Sc

Lessons

Adult

APRIL, MAY, JUNE 1986

BUILDING

LITTLE

CHRISTIANS

This complete handbook

for children's divisions

will tell you everything

you need to know to con-

duct successful Sabbath

school programs and les-

son studies. Ideas on

decorating the Sabbath

school room, filing and

maintaining supplies, fin-

ger plays, discipline,

nature. Plus diagrams,

patterns, program out-

lines, information on

songs, storytelling, visual

aids, and much more.

Author Alice Lowe has

had years of experience

with small children, and

this invaluable how-to

manual covers everything

from how to enroll a new

baby in cradle roll to the

proper slant for a flannel

board. $12.95.

At your Adventist Book

Center.

The Complete

Handbook

for Children's

Divisions

Contents

How to Handle Doubt



7. The Better Leader

God in Control



8. The Better High Priest

The Celebration of Faith



9. The Better Ministry

"In Full Assurance"



10. The Better Sacrifice

The Better Revelation



11. The Better Hope

The Better Name



12. The Better Country

13. The Better City

Editorial Offices: 6840 Eastern Avenue, N.W.

Washington, D.C. 20012

Lesson Author: William G. Johnsson

Editor: Leo R. Van Dolson

Assistant Editor: Charlotte Ishkanian

Marketing: Bob Kyte

Sales Office: Shirley Sayers

Art and Design: Pacific Press

The Adult Sabbath School Lessons are prepared by the Sabbath School Depart-

ment of the General Conference of Seventh-day Adventists. The preparation of the

lessons is under the general direction of a worldwide Sabbath School Lesson Com-

mittee, the members of which serve as consulting editors. The published lesson

quarterly reflects the input of the committee and thus does not solely or necessar-

ily represent the intent of the author.

Scripture references other than from the King James Version quoted by permission in this quarterly are as

follows:

Jerusalem.

From

The Jerusalem Bible,

Doubleday & Company, Inc. Used by permission.

NEB.

From

The New English Bible,

Syndics of the Cambridge University Press, 1961, 1970. Used by permission.

NIV.

From

The New International Version,

Used by permission.

Phillips.

From

The New Testament in Modern English,

Revised Edition, copyright @ 1958, 1960, 1972 by

J. B. Phillips. Used by permission of Macmillan Publishing Co., Inc., New York.

RSV. From the

Revised Standard Version,

tian Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.

Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published

quarterly by Pacific Press Publishing Association, 1350 North Kings Road,

Nampa, ID 83687, U.S.A. One year subscription in U.S.A., $3.75; single copy, 95

cents. One year subscription to countries outside U.S.A., $5.25; single copy,

$1.55. All prices at U.S.A. exchange. Second-class postage paid at Nampa, ID.

When a change of address is desired, please send both old and new addresses.

POSTMASTER: Send address changes to Adult Sabbath School Lessons (stan-

dard edition), P. 0. Box 7000, Boise, ID 83707.

Editions in Braille available. See page 99.

Adult Sabbath School Lessons (USPS 702-480)/No. 364/ April-June 1986

" Solusi

At first the seriousness of the

young bride's disease was

not apparent. Smith M'thini

didn't realize that his young

wife Ruth could not com-

pletely free herself from the

drinking habit she had begun

before their marriage.

In despair and discouragement

he drifted away from Adventism.

Though their struggles continued

through the years, they always

sent their children to church.

"Even though I'm a third

generation Seventh-day Adven-

tist," says Jennifer Hawara, one

of their children and a Zambian-

born graduate of Solusi College,

"when I was growing up we

weren't all that different from the

typical non-Seventh-day Adventist

family."

Solusi College changed Jennifer's

life. "For the first time I took the Bible

seriously," she explains. Jennifer learned

more of Ellen White's teachings dur-

ing a health course taught by

missionary Ben Wheeler.

My.Personal

Giving Plan

The Gaspel to the Wbrld

Thirteenth Sabbath Offering

June 28

changed my life!"

She realized the seriousness of her

mother's drinking problem as she

read

Ministry of Healing

for the

class.

The girl then wrote to her mother

from Solusi, offering hope and en-

couragement that eventually bore

fruit. After much prayer Ruth

M'thini confided her problem to the

church pastor, who then rallied the

church to visit and pray with the

woman. She gave her heart to the

Lord after nine months and became

a strong, active church member.

Mother and daughter, with new

found faith, prayed together for Mr.

M'thini, urging him to trust God and

look for new employment with Sab-

baths off. He was baptized along

with 628 others in September, 1984

during an evangelistic effort con-

ducted in Bulawayo, Zimbabwe.

"Solusi made this change in our

lives and influenced change in my

parents," Jennifer says. "Please pray

for my college this quarter."

The Eastern Africa Division thanks

you for the support you will give

through your weekly Sabbath

School offering this quarter. Your

Thirteenth Sabbath Offering will

help build badly needed married

student housing at Solusi College,

Zimbabwe, and University of

Eastern Africa, Kenya.

By systematically setting aside

two to three percent of personal in-

come for the World Budget Offer-

ing, you can help change lives like

Jennifer's, not only at Solusi Col-

lege, but around the world.

You can help change lives!

Meet the Writ r

Of This Quarter's Lessons

William G. Johnsson serves as editor

of the

Adventist Review.

Born in Ad-

elaide, Australia, he holds a Ph.D. in bibli-

cal studies from Vanderbilt University. He

spent 15 years at Spicer College in India

as Bible teacher and dean of the School

of Theology. He also taught New Testa-

ment and served as associate dean at

the SDA Theological Seminary. The six

books he has written include

In Absolute

Confidence

and

Why Doesn't Anyone

Care?

To accompany this quarter's Sabbath School lessons Dr. Johnsson authored

Blessed Assurance

in which he discusses the themes common to Habakkuk

and Hebrews. He analyzes the insightful questions Habakkuk asked of God and

discusses the practical advice and theological reasoning of the writer of He-

brews. He shows how Habakkuk and Hebrews apply to twentieth century Chris-

tians.

Fr Ind

Combining the books of Habakkuk and Hebrews in a quarter's lessons

might seem unusual. Habakkuk is centered in the Babylonian invasion of Ju-

dah; Hebrews is centered in Jesus Christ, our heavenly High Priest. Why

should these books be studied as a unit?

Both books address questions of doubt and faith. Habakkuk wrestles per-

sonally with these questions while the writer of Hebrews is concerned with

building up Christian believers whose confidence is beginning to waver. Both

books underscore the truth that "The just shall live by faith."

The doubts that troubled Habakkuk and the Hebrew Christians are even

more pressing today. As the forces of evil seem to reign unchecked the hearts

of many are growing cold. We need the revival that studying these books can

bring us.

We also need to avoid the errors of

denying

assurance and of developing

false

assurance. Some people are afraid to take hold of the assurance of

God's love and acceptance because they feel that it opens the door to pre-

sumption and careless living. On the other hand, those who develop a false

assurance seem ready to cast off concern for ethical living. As we follow in the

footsteps of Jesus, we will find the true balance that He achieved—a joyful,

confident faith that comes from the knowledge that we are doing God's will.

Introduction to Habakkuk

The Questionings

of Fath

The book of Habakkuk was written during a time of apostasy

in Judah. It deals with a question that is as troubling today as it

was during the prophet's time: Why does God allow evil to

continue, apparently unchecked? The book is unusual in its di-

rectness as Habakkuk lays out his questions frankly before

God. God answers His questioning prophet, setting out what

will happen to the nation of Judah and also to the invading

Babylonians whom God intends to use against Judah as an in-

strument of judgment. God's answers are important today to

everyone who seeks confidence and assurance in the midst of

doubt. God not only answers Habakkuk but also seems to en-

courage a dialogue that leads Habakkuk to better understand

God and His ways. Habakkuk at last determines that, no mat-

ter what happens, God is in ultimate control and the prophet

can have full confidence that God's way is the best way for all

concerned.

A Diagram of the Book of Habakkuk

Reference

Speaker(s)

Format

Content

1:1 -

2:4

God and

Habakkuk

Dialogue

How to handle

doubt

2:5-20

God

Instruction

God in control

3:1-19

Habakkuk

Prayer

Assurance

gfamrseD374p ,a0fa

How



handlle Doubt

THIS WEEK'S STUDY: Habakkuk 1:1 through 2:4

SAB

MEMORY TEXT: "Behold, his soul which is lifted up is not upright



in him: but the just shall live by his faith" (Hab. 2:4).

CENTRAL THOUGHT:

Doubts and questions may arise from both

God's seeming inactivity and His activity. Nevertheless, His followers

find assurance in a faith that grows as a result of the questionings of faith.

OVERVIEW—Habakkuk 1:1

2:4

Reference

Speaker

Content

Hab. 1:1-4

Hab. 1:5-11

Hab. 1:12 - 2:1

Hab. 2:2-4

Habakkuk

God

Habakkuk

God

Why does God allow evil

to go unchecked?

The Babylonians will bring

judgment on Judah.

How can

God use the wicked

Babylonians for such a purpose?

Trust in Me!

INTRODUCTION: The most troubling question to the believer is, Why?

Parents lose their daughter of

six years to the ravages of leukemia and

ask, Why did God take her from us? A husband or wife loses a spouse in

an auto accident and wonders, Why did God let it happen?

These "why" questions about God are of two types, equally troubling.

First, why doesn't God

something? When a loved one is dying, or

people feel desperate for some other reason when, after they have

prayed, nothing seems to have changed—they may be torn by doubt.

These kind of "why" questions grow out of God's apparent inactivity,

His seeming lack of involvement. The other type of "why" questions

spring from what God

does,

or seems to do. Not everything that happens

is God's direct will, but at least God permits all that happens. When di-

saster strikes in the community or in an individual's personal life, the

reaction is often: Why did God do this? In the book of Habakkuk both

these types of "why" questions are raised by the prophet.

In these last days of earth's history, when, as the Saviour predicted,

faith will be hard to find on the earth (Luke 18:8), it is unfortunate that so

few Christians realize the value of this little book that is tucked away

among the minor prophets Nahum and Zephaniah. The instruction it

gives on how to deal with doubt and to find a dynamic, rejoicing life of

Christian assurance addresses itself to our needs in a special way.

This week's lesson, based on Habakkuk 1:1 through 2:4, takes the form

KEW [k4

Wm&

Doubt



of a dialogue between Habakkuk and God. Each speaks twice. Habakkuk

raises the first "why" question—Why is God inactive in the face of the

wickedness abounding in Judah? God replies that He is about to act: He

will bring upon Judah the invading Babylonians who will punish His peo-

ple for their sins. But, by God's design, this reply presents Habakkuk

with a new problem—the second type of "why" question. As bad as Ju-

dah is, it is still better than Babylon! How can God use an even more

wicked nation to punish the wicked in Judah? The shocked prophet de-

mands an answer. God replies again, pointing to the final solution to all

questions of doubt—unwavering trust in God. This dialogue between

Habakkuk and God can be a rewarding study. It analyzes the problem of

doubt and its solution in a penetrating and most useful way.

I. HABAKKUK'S FIRST QUESTION—GOD'S INACTIVITY

(Hab. 1:1-4).

Who was Habakkuk?

The name

Habakkuk

occurs nowhere else in the

Old Testament. It is derived from the Hebrew verb

chabaq,

"to

embrace." All we know about the man comes from his book. That book

simply designates him as "the prophet" (1:1). Another clue perhaps oc-

curs in Habakkuk 3:1 where "Shigionoth," a musical term, is found. Ap-

parently chapter 3 is a psalm or hymn. (The entire book is written in po-

etic form.) Some see in this an indication that Habakkuk was connected

with the temple singers. The book of Habakkuk reveals that the writer

was honest with himself in facing up to religious questions. Habakkuk

had honest questions—questions based on a developing faith. He did not

try to pretend they did not exist or could simply be wished away. Instead,

he dealt with them; taking them to the One best qualified to handle

them—God Himself.

The times:

"The Temple is mentioned as still existing (ch. 2:20), which

shows that the book was written before Nebuchadnezzar's destruction of

Jerusalem in 586 B.C. Furthermore, the rise of the Chaldeans [Babylon-

ians] and their invasion of the West is predicted, but this seemed at that

time completely incredible (ch. 1:5-7). This situation fits best the time

prior to the rise of the Chaldean [Babylonian] Empire under Nabopolas-

sar, who began to reign in 626/25 B.C., and who, with the Medes, was

responsible for the destruction of Assyria. A date, possibly about 630

B.C., but before the Chaldeans had become a power of some importance,

would seem most appropriate for the period of Habakkuk's prophetic

activity."—S.D.A.

Bible Commentary,

vol. 4, p. 23.

Habakkuk has been termed by some commentators as the "free-thinker"

among the prophets. On what would they base such a conclusion?

Although Habakkuk raised questions, the questions were not those of a

person who had no faith in God—Habakkuk's were a

believer's

ques-

tions—questions that led to the development of an even stronger faith in

God.

Because

he did believe in God's fairness and wisdom he could not

understand why God seemed inactive in the face of evil.

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

MicabED43)44151

THINK IT THROUGH: All Christians at times face questions about God

that they fmd difficult to answer. But are

questions like Habakkuk's—a

believer's questions? Do I wait eagerly for His answer?

What two evils in the land distressed the prophet? Hab. 1:2-4.



THINK IT THROUGH: The same two evils that troubled Habakkuk are

present in society today. Am I troubled by these evils and do I blame God for

them?

II. GOD'S FIRST ANSWER—HE IS ABOUT TO ACT (Hab. 1:5-11).

SEARCH AND LEARN: Study God's answer to the prophet's first question

to discover the details of the coming judgment on Habakkuk's people:

•

Where the judgment will come from (verses 5-7).

The punishing nation identified (verse 6).

When the judgment will take place (verse 5).

•

How severe the punishment will be (verse 5).

God's response to the violence in Judah (verses 7-9).

The extent of the captivity (verse 9).

•

How the invaders capture strongholds (verse 10).

God's response to Judah's sin will be sudden, swift, and soon. It will

surprise everyone by its extent and severity. The "Chaldeans" of verse 6

are the Babylonians. "Heap dust" in verse 10 means to "build earthen

ramps" (NIV).

How wrong had been Habakkuk's perception of God! Far from being

indifferent to the evils of society in Judah, God knew about it and was

grieved. Far from being inactive, He was acting according to His divine



eD Itufb

Doubt

timetable. Because judgment (or justice) was absent in Judah, God would

send upon them the Babylonians—a law unto themselves (verses 4, 7).

Because Judah was filled with violence, the land would be invaded by a

violent enemy nation (verses 2, 3, 9).

What will be the state of society just before Jesus comes a second time?

2 Tim. 3:1-7. What does the abounding evil of our times indicate to God's

waiting people?

As did God's prophets of old, Ellen White called men and women back

to God and predicted His judgments upon a society filled with violence

and wickedness. "While at Loma Linda, California, April 16, 1906, there

passed before me a most wonderful representation. During a vision of the

night, I stood on an eminence, from which I could see houses shaken like

a reed in the wind. Buildings, great and small, were falling to the ground.

Pleasure resorts, theaters, hotels, and the homes of the wealthy were

shaken and shattered. Many lives were blotted out of existence, and the

air was filled with the shrieks of the injured and the terrified.

"The destroying angels of God were at work. One touch, and buildings,

so thoroughly constructed that men regarded them as secure against ev-

ery danger, quickly became heaps of rubbish. . . . It seemed that the

forbearance of God was exhausted and that the judgment day had come.

"The angel that stood by my side then instructed me that but few have

any conception of the wickedness existing in our world today, and espec-

ially the wickedness in the large cities. He declared that the Lord has

appointed a time when He will visit transgressors in wrath for persistent

disregard of His law. . . .

"On April 18, two days after the scene of falling buildings had passed

before me, I went to fill an appointment in the Carr Street Church, Los

Angeles. As we neared the church we heard the newsboys crying: 'San

Francisco destroyed by an earthquake!' With a heavy heart I read the

first hastily printed news of the terrible disaster.

"Two weeks later, on our homeward journey, we passed through San

Francisco and, hiring a carriage, spent an hour and a half in viewing the

destruction wrought in that great

city."—Testimonies,

vol. 9, pp. 92-95.

III. HABAKKUK'S SECOND QUESTION—GOD'S ACTIVITY

(Hab. 1:12 - 2:1).

How did God's plan to use the Babylonians as an instrument of punish-

ment on wicked Judah affect Habakkuk? Hab. 1:12, 13.

Now Habakkuk had a new problem! The answer he had received from

God only raised a new set of "why" questions. Wicked as Judah undoubt-

edly was, the nation nevertheless seemed to Habakkuk to be far superior

in moral and religious life to the Babylonians. God's activity in sending

the Babylonians to punish His people seemed to be a contradiction of His

holiness—it seemed to run counter to the very moral order of the uni-

verse.

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NazibeCokatati

In what way is the question Habakkuk raised a universal one? Do people

today still raise this kind of question?

"Might is right" is the ruling philosophy of many people and nations. In

business people often reach the top posts as a result of ruthless ambition.

In the international arena, foreign policy is dictated by national self-

interest and seeks a basis of power upon which to dictate terms with other

nations. Contrariwise, good people often suffer harm at the hands of the

ruthless and grasping.

What characteristic of the Babylonians made them especially evil in the

eyes of Habakkuk? Hab. 1:16.

The Babylonians would have great military successes. But instead of

realizing that God had given them the power to be victorious, they attrib-

uted their success to their own skill and power.

Despite Habakkuk's horror at God's plan to use the Babylonians to pun-

ish Judah, how did he indicate confidence that God would not allow Judah

to perish? Hab. 1:12.

"Confident that even in this terrible judgment the purpose of God for

His people would in some way be fulfilled, Habakkuk bowed in submis-

sion to the revealed will of Jehovah. 'Art Thou not from everlasting, 0

Lord my God, mine Holy One?' he exclaimed. And then, his faith reach-

ing out beyond the forbidding prospect of the immediate future, and lay-

ing fast hold on the precious promises that reveal God's love for His trust-

ing children, the prophet added, 'We shall not die.' Verse 12. With this

declaration of faith he rested his case, and that of every believing

Israelite, in the hands of a compassionate

God."—Prophets and Kings,

p. 386.

Faced with the bewildering question about God's activity, what did

Habakkuk propose to do? Hab. 2:1.

Habakkuk represents himself as taking a high place like a watchman

who will have a clear view of what is coming. This stance is that of readi-

ness, of expectancy. Here it represents the posture of faith. Just as

Habakkuk in 1:12 expressed faith that the Everlasting One would pre-

serve His people despite the Babylonian invasion, so in 2:1

tells how

he prepared himself to receive God's answer.

How do Habakkuk's responses of faith in 1:12 and 2:1 help us in meeting

questions that trouble us today?

1. Habakkuk's confidence expressed in the words "we shall not die"

(1:12) shows us how our knowledge of God's dealings in our past experi-

ence

may bolster our hopes when doubts assail. This is a point made also

by Ellen White in the chapter "What to Do With Doubt" in

Steps to

Christ: "Instead

of questioning and caviling concerning that which you do

not understand, give heed to the light that already shines upon you, and

you will receive greater light. By the grace of Christ, perform every duty

that has been made plain to your understanding, and you will be enabled

to understand and perform those of which you are now in doubt.

"There is an evidence that is open to all,—the most highly educated,

and the most illiterate,—the evidence of experience. God invites us to

prove for ourselves the reality of His word, the truth of His promises. He

bids us 'taste and see that the Lord is good.' Psalm

34:8."—Steps to

Christ,

pp. 111, 112.

2. We must be open to hear God's answer to us. We do not have literal

watchtowers that we can mount today to look for answers; but spiritual

watchtowers exist—the watchtower of prayer, the watchtower of earnest

Bible study, the watchtower of meditation.

"Disguise it as they may, the real cause of doubt and skepticism, in

most cases, is the love of sin. The teachings and restrictions of God's

word are not welcome to the proud, sin-loving heart, and those who are

unwilling to obey its requirements are ready to doubt its authority."—

Steps to Christ,

p. 111.

IV. GOD'S SECOND ANSWER—TRUST IN ME (Hab. 2:2-4).

By what means was Habakkuk instructed to underscore the certainty of

the prediction of the Babylonian invasion? Hab. 2:2, 3.

Note that in verse 2 "tables" are "tablets," that is, stone or clay tablets

used for permanent records in Habakkuk's time. The "running" means to

read easily, smoothly. The prophesied Babylonian invasion would not

take place immediately. The vision would appear to be false as the days

passed and nothing happened (verse 3). But at God's "appointed time" it

would come to pass. Meanwhile, Habakkuk was to write down the pre-

diction, making it plain for all to read easily.

APPLICATION TO THE LAST DAYS:

The words of Habakkuk 2:2, 3

were also significant to the early Adventists. Like Habakkuk, the preach-

ers of the return of Jesus in 1844 saw the need to make the message plain

so that all might understand. They developed prophetic charts to explain

the time calculations of Daniel and Revelation. They first expected that

Jesus would come in the spring of 1844, but were disappointed when He

did not return. However, the words of Habakkuk 2:3 seemed to speak to

their experience—although the vision seemed to tarry, it would surely

come. (See

Testimonies, vol.

1, p. 52.)

What basic answer did God give to Habakkuk's questions? Hab. 2:4.

The word commonly translated "faith" in this verse comes from the

Hebrew word for "constancy," "reliability," or "faithfulness." It is "used

laidbaDCmAudit]

Lesson

here to describe one's relation to God. Trust in God issues forth from the

assurance that God will guide, protect, and bless those who do His will.

Habakkuk here grandly affirms that he who lives by a simple faith and

trust in the Lord will be saved, but the 'soul which is lifted up' through its

own willful pride and perverseness in sin will perish."—S.D.A.

Bible

Commentary,

vol. 4, p. 1053.

Although God does go on to give Habakkuk some answers to his

"why" questions, the truth stated in Habakkuk 2:4 is the essential point.

Christianity basically has to do with a personal relationship. It is trusting

God in the darkness as well as in the light. It is holding on to God even

when He does not make clear to us everything that we would like to know.

SEARCH AND LEARN: Become familiar with the ways in which

Habakkuk 2:4 is quoted in the New Testament by reading the texts given

and inserting the correct alphabetic designation in the blanks below:

Rom. 1:16, 17—used in relation to the



A. "works of the law"

Gal. 3:11—used in relation to the



B. second coming

Heb. 10:37, 38—used in relation to the



C. gospel

The first part of Habakkuk 2:4 is understood by some as applying to the

Babylonians. In that case the words become a reproof of their pride in

their own strength as they make conquests. Applying it to our time, we

see in it a characterization of the wicked. Their attitude is contrasted with

that of the righteous, whose ultimate success rests on faith.

FURTHER STUDY AND MEDITATION:

What other writers of the Old Testament wrestled with the same sort

of questions as Habakkuk? How did their answers compare with his?

Study the resolution of Job's similar question in

Job

42:1-6.

See Psalm 73. Note particularly verses 2-4,

17.

How did Jesus answer the same sort of questions? Study Luke 13:1-5

and John 9:1-3.

Of whom did Jesus say, "Among them born of women there bath not

risen a greater"? How, then, do you account for his tragic death? In what

way does this lesson shed light on the question?

Read the entire chapter, "What to Do With Doubt" in

Steps to Christ.

SUMMARY:

Everyone, the believer and the non-believer alike, at times

faces perplexing personal questions. But the questions of the believer are

different from those of the non-believer. The believer waits

upon God for

answers and trusts Him even when he cannot understand clearly.

APPLICATION:

I distressed by the abounding violence and lawlessness that sur-

rounds me today?

On what can we base a belief that God is still in control of events on

earth?

Do I have "watchtowers" of prayer and Bible study where I can wait

upon God?

God in Control



Le son

/Z0ED 60S

THIS WEEK'S STUDY: Hab. 2:5-20.

SAB

MEMORY TEXT: "The Lord is in his holy temple: let all the earth



keep silence before him" (Hab. 2:20).

CENTRAL THOUGHT:

Inherent in sin are the seeds of its own destruc-

tion. Despite the apparent success of human pride, injustice, and

exploitation of others, the sinner cannot find happiness and peace. Only

faith in the God who still is in charge brings peace and assurance.

OVERVIEW: Hab. 2:5-20

GOD'S WOES (JUDGMENTS) ON BABYLON (2:5-19)

Reference

Sin

Woe or Judgment

2:5-8

Pride, greed, and plunder

Will be

plundered

2:9-11

Cheating, false security

Shame, disappointment

2:12-14

Injustice, cruelty

All in vain

2:15-17

Drunkenness, exploitation

Will be disgraced

2:18, 19

Idol worship

Unable to find help

FAITH'S ASSURANCE: GOD IS IN CHARGE (2:20)

INTRODUCTION:

God's reply to Habakkuk's second question which

began with Habakkuk 2:2 is completed in the passage for today's lesson.

Here we learn more about the meaning of faithfulness and living by faith

(Hab. 2:4). It is living in confidence that God is faithful. He has not abdi-

cated the throne of the universe. Instead He is working out His purpose

according to His own timetable. The righteous need not be concerned by

the apparent prosperity of the wicked, for inherent in sin itself are the

seeds of its own destruction.

Habakkuk had complained to God (Hab. 1:12-17) about His plan to use

the Babylonians as an instrument of judgment on unfaithful Judah. He

pointed out that the Babylonians were even more wicked than were

Habakkuk's people. Here God shows that He is altogether aware of

Babylon's wickedness—His list is more complete than Habakkuk's! Five

times God details the sins of Babylon, and each time He pronounces a

crushing "Woe!" upon them. Babylon the proud, Babylon who builds to

make itself secure, Babylon the unjust and violent, Babylon the drunkard

and corruptor of others, Babylon the idolator—WOE on Babylon! But

the woes are not arbitrary. They are the natural consequences of the sins

involved.

So emerges the confident conclusion of Habakkuk 2:20—God is in con-

trol. The prophet's passage from doubt to faith, from questioning to calm

assurance, is complete.

I. GOD'S JUDGMENTS ON BABYLON (Hab. 2:5-19).

1. The First Woe: Summarize in your own words the first fault that God

finds in Babylon. Hab. 2:5.

The

pride of Babylon was summarized in Nebuchadnezzar's boast: "Is

not this great Babylon, that I have built?" (Dan. 4:30). Babylon was "the

beauty of the Chaldees' excellency" (Isa. 13:19), but the proud city and

nation would meet with ultimate destruction.

Why is the sin of pride so hateful to God?

Pride destroys the possibility of relationship with God because it raises

self to a wrongful place. We were made by God and always remain depen-

dent on Him: "In him we live, and move, and have our being" (Acts

17:28). But pride diminishes the place of God, lifting the ego to an unwar-

ranted role.

"He who feels whole, who thinks that he is reasonably good, and is

contented with his condition, does not seek to become a partaker of the

grace and righteousness of Christ. Pride feels no need, and so it closes the

heart against Christ and the infinite blessings He came to give. There is no

room for Jesus in the heart of such a

person."—Thoughts From the

Mount of Blessing,

p. 7.

What principle of retribution is shown by God's coming judgment on

Babylon's pride and insatiable desire? Hab. 2:6-8. (Note especially verse 8;

compare Gal. 6:7.)

Jesus also referred to this principle of justice in the Garden of Geth-

semane. When Peter began to defend Him, Jesus said, "Put up again thy

sword into his place: for all they that take the sword shall perish with the

sword" (Matt. 26:52).

THINK IT THROUGH: The sins of pride and greed did not come to an end

with Babylon's fall. They even insinuate themselves into the church. They

threaten to take control of our lives. How can I be kept from these sins?

2. The Second Woe: Through what means did Babylon seek to ensure

safety for itself? Hab. 2:9.

An inscription of King Nebuchadnezzar, now in the Berlin Museum,

reads in part: "I have made Babylon, the holy city, the glory of the great

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gods, more prominent than before, and have promoted its rebuilding. I

have caused the sanctuaries of gods and goddesses to lighten up like the

day. No king among all kings has ever created, no earlier king has ever

built, what I have magnificently built for Marduk."—S.D.A.

Bible Com-

mentary,

vol. 4, p. 799.

Through what selfish means do people seek for security today?

Note Jesus' parable of the rich fool (Luke 12:16-21) who thought that

wealth and possessions could make the future safe for himself. Note also

what Jesus said in Matthew 6:19-21.

Wherein does true security lie?

Ours is an age of great insecurity. It is characterized by economic diffi-

culties, threats of war, and crime—many people are afraid. But the Bible

shows the place of true security: "The eternal God is thy refuge, and un-

derneath are the everlasting arms" (Deut. 33:27). (See also Psalm 91.)

NOTE ON VERSE 10:

Babylon's quest for security involved "cutting off

many people" and led to these words of condemnation: "Thou hast

sinned against thy soul." ("You have worked your own ruin"—The

Jeru-

salem Bible.)

The idea is striking and tragically true. Sin destroys the self.

Even though sin and selfishness appeal to the ego, even though they

promise freedom or security, they attack the very being, bringing it to

nothingness. Thus, in another context God said, "0 Israel, thou hast de-

stroyed thyself" (Hosea 13:9).

3. The Third Woe: What does it mean to "build a town with blood"?

Hab. 2:12.

"Condemnation rests upon the Babylonians because their power was

built up through slaughter and 'iniquity.' . . . Babylon was enlarged and

embellished by the spoils seized from conquered nations. Although this

verse primarily applies to Babylon, the truths herein stated are applicable

at all times."—S.D.A.

Bible Commentary,

vol. 4, p. 1054.

Increase in crime has become a major problem in almost all societies of

the world. Apart from individual acts of crime, authorities also must deal

with "organized crime"—a large network of activities based on drug traf-

fic, prostitution, and gambling, and bringing in huge profits to its bosses.

But the divine "woe" on all such illicit activities still stands. No society

built on bloodshed and iniquity can long survive.

THINK IT THROUGH: How may I, a Christian, fall under the condemna-

tion of this third "woe" against Babylon?

Seventh-day Adventists will not (usually) be caught in Satan's trap of

murder, robbery, and other kinds of crime. But we should not therefore

think that those words of Habakkuk have no meaning for us. From time to

time the temptation comes to each of us to take a moral "short-cut"—to

gain a personal advantage in some way by doing something which may

not be illegal but which is not strictly honest.

THINK IT THROUGH: How honest, how moral, am I when I am alone or

when I know that no one will catch me if I do wrong? Meditate on the an-

swer you would give if God should ask you this question.

How does Habakkuk 2:14 give God's answer to the sin of bloodshed and

iniquity in Babylon?

These words (Hab. 2:14) have a twofold application. In their original

setting they pointed to the fall of Babylon, which would show to people

everywhere that God was on the throne of the universe, setting up kings

and bringing down others. (See Dan. 2:21; 4:32.) But Habakkuk 2:14 also

points forward to the time when spiritual Babylon will be no more and the

glory of God will fill "new heavens and a new earth, wherein dwelleth

righteousness" (2 Peter 3:13).

4. The Fourth Woe: What sin of Babylon is condemned under the fourth

"woe"? Hab. 2:15.

Alcoholism is a modern problem of staggering dimensions. It afflicts

societies in both West and East; in developed countries as well as in devel-

oping countries. The Bible gives many warnings against alcohol. "Wine is

a mocker, strong drink is raging," counsels the wise man (Prov. 20:1); and

further, "Look not thou upon the wine when it is red, when it giveth his

colour in the cup, when it moveth itself aright. At the last it biteth like a

serpent, and stingeth like an adder" (Prov. 23:31, 32).

But it is not the abuse of alcohol that is condemned in Habakkuk 2. As

bad as is addiction to alcohol, how much worse to drag others down by

entangling them in the same destructive habit for reasons of selfish gain!

This particularly is the evil condemned in Habakkuk 2:15, and it symbol-

izes the Babylonians making their neighbors drink the cup of wrath, in

order to gain their own ends.

How does the divine judgment of Habakkuk 2:16 correspond with the sin

condemned in verse 15?

The Revised Standard Version makes the parallels clear; the punish-

ment fits the crime. "Woe to him who makes his neighbors drink of the

cup of his wrath, and makes them drunk, to gaze on their shame! You will

be sated with contempt instead of glory. Drink, yourself, and stagger!

The cup in the Lord's right hand—will come around to you, and shame

will come upon your glory!" (Hab. 2:15, 16, RSV). The Babylonians

would suffer the same indignities and cruelties that they had brought

upon their foes.

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Verse 15

Babylon makes neighbors drink

the cup of wrath

Neighbors become drunk

Neighbors covered with shame

Verse 16

God makes Babylon drink

the Lord's cup

Babylon staggers (is drunk)

Receives shame instead of glory

161

SEARCH AND LEARN: What parallels to Habakkuk 2:15, 16 are found in

Revelation 14:8, 10; 17:2; 18:3 in reference to spiritual Babylon?

Just as spiritual Babylon made all nations drink of "the wine of the

wrath of her fornication," so God will make her followers drink "the wine

of the wrath of God, which is poured out without mixture into the cup of

his indignation" (Rev. 14:10).

Who or what is represented by spiritual Babylon?

"Babylon, both literal and mystical, has thus long been recognized as

the traditional enemy of God's truth and people. As used in the Revelation

the name is symbolic of all apostate religious organizations and their lead-

ership, from antiquity down to the close of time."—S.D.A.

Bible Com-

mentary, vol.

7, p. 830.

5. The Fifth Woe: What sin of Babylon is condemned in the fifth and

final "woe"? Hab. 2:18, 19.

These verses point out the uselessness of idols and the foolishness of

idolatry. An idol is wholly dependent on its maker; it is the creation of a

workman. It is lifeless ("there is no breath at all in it," verse 19, RSV) and

thus unable to give the worshiper a revelation.

The religion of the Bible is characterized by its rejection of all gods

other than Yahweh and by the prohibition of attempts to portray Him.

The second commandment expressly forbids making any idol or likeness

of God if such likeness is to be worshiped.

At times the Bible writers pointed out the absurdity of worshiping

idols. In Isaiah 40:18-20, the great God of the universe is contrasted with

the idols made by human hands. In chapter 44 of the same book the stu-

pidity of a person making an idol and then bowing down to the thing he

has made is underscored. (See Isa. 44:9-17.) The idols of Babylon are

given specific mention. (See Isa. 46:1, 2, RSV). The folly of the Babylo-

nians in putting their trust in false gods is expressed in this "woe."

Why is the second commandment of the Decalogue still important?

Most Seventh-day Adventists probably will not be tempted to the wor-

ship of idols. The second command, "Thou shalt not make unto thee any

graven image," however, remains vital for Christian life. We must remem-

ber that

anything

that takes the place of God—anything other than God

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that assumes first place in our affections—is ruled out under the second

commandment.

THINK IT THROUGH: Am I a modern idolator?

II. FAITH'S ASSURANCE—GOD IS'IN CHARGE (Hab. 2:20).

In Habakkuk 2:20 God's answer to Habakkuk, which began in verse 2,

reaches its climax. The two great verses in this passage are verse 4 ("the

just shall live by his faith"), and verse 20 ("the Lord is in his holy

temple"). Verse 20 gives the assurance on which verse 4 is based.

Be-

cause

God still is in charge, the child of God may live in perfect trust,

knowing that God sees all that is going on and is working out His eternal

purposes. No one should presume to question the wisdom of God.

Which doctrine distinctive of Seventh-day Adventists highlights the truth

of Habakkuk 2:20—"the Lord is in his holy temple"?

"Of the things which we have spoken this is the sum: We have such an

high priest, who is set on the right hand of the throne of the Majesty in the

heavens; a minister of the sanctuary, and of the true tabernacle, which the

Lord pitched, and not man" (Heb. 8:1, 2).

What does it mean to "keep silence" before God?

This text does not primarily apply to showing reverence in the house of

worship. Instead it calls for quietness of

spirit,

that is, for us to cease

from questioning the ways of God. God is real, and God is in charge.

Although we do not understand all that He allows to happen to others and

to us we are to "keep silence"—to rest confidently in Him.

FURTHER STUDY AND MEDITATION:

Study the fall of spiritual Babylon in Revelation 18, noting simil-

arities with this lesson.

Meditate on the following: "Look up, you that are doubting and

trembling; for Jesus lives to make intercession for us. Thank God for the

gift of His dear Son and pray that He may not have died for you in vain.

The Spirit invites you today. Come with your whole heart to Jesus, and

you may claim His blessing."—Steps

to Christ,

pp. 54, 55.

SUMMARY:

Appearances to the contrary notwithstanding, God was in

control of events on earth in Habakkuk's day. We too may live by the faith

that He is in His holy temple, no matter what may befall.

APPLICATION:

•

Am I

becoming hardened to sin because of the abounding iniquity of

the last days?

•

What should

do to help my neighbor against the evils of alcohol?

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The Cellebration of Faith

THIS WEEK'S STUDY: Hab. 3:1-19.

SAB

MEMORY TEXT: "I will rejoice in the Lord, I will joy in the God of



my salvation" (Hab. 3:18).

CENTRAL THOUGHT:

The assurance that the God who acted of old on

behalf of His people still goes forth to bring salvation makes life a celebra-

tion of praise to God.

Hab. 3:1, 2

The Request

Hab. 3:3-15

The Answer

Hab. 3:16-19

The Rejoicing

"Renew thy work."

God acts!

•

God comes

(verses 3-5)

•

God acts against

enemies

(verses 7-12)

•

God brings salvation

(verses 13-15)

Quiet waiting (verse 16)

Rejoicing despite

circumstances (verses

17, 18)

Renewed by God

(verse 19)

INTRODUCTION:

The third chapter of Habakkuk is a prayer that

originally was set to music. The "Shigionoth" of verse one is a musical

term, perhaps describing the manner in which this psalm was to be sung.

In the final verse the words "to the chief singer" (choirmaster) "with

stringed instruments" likewise indicate the musical setting of this chap-

ter.

How we would like to know the original score for Habakkuk 3! Since

the words were directed to the choirmaster, presumably they were to be

sung with string accompaniment. But we have no knowledge of the melo-

dies or form of the composition.

The psalm as sung in Habakkuk's day by the temple singers must have

been a moving piece. Even the words translated into English show strong

and sudden contrasts. They fall into three distinct sections, each with a

markedly different feeling tone.

In the first section we hear a request, the prophet's plea for God to

revive His work as in the days of old. Was this opening sung in a subdued,

plaintive manner? Perhaps it was. Habakkuk's request is answered in the

dramatic second section which fills the largest portion of the psalm. God

is pictured coming in glory and power with lightning bolts and

I. THE REQUEST (Hab. 3:1, 2).

"Shigionoth.

Shigionoth are thought to be impassioned songs of rapid

emotional changes, expressed by rapid changes of rhythm."—S.D.A.

Bi-

ble Commentary,

vol. 4, p. 1056. The abrupt changes of content and

mood in this prayer of Habakkuk 3 certainly correspond with such poetic

forms.

pestilences. The mountains and the nations tremble, the rivers and the

sea are parted, the sun and moon stand still. Most of all, God acts to bring

salvation to His people as their enemies are crushed before Him. The

words of this section are highly poetic and presumably the music was

loud, forceful, and triumphant. The final section again is quiet, but with a

different quality to that of the opening. The prophet's experience now

breathes quiet waiting on the Lord, rejoicing in Him no matter what be-

tides, and personal strengthening from the Lord for all of life's chal-

lenges. The mood is one of confident assurance and calm rejoicing in the

Lord.

Habakkuk 3 is one of the great chapters of Scripture. Unfortunately,

like the book of Habakkuk itself, it is frequently overlooked by most

Christians. The poetic words of this chapter recapitulate the ideas of the

first two chapters but do so in a manner that deepens our understanding

of those chapters and leads us to a richer grasp of Christian assurance.

With Habakkuk 3 we reach the climax of the book, as we find the celebra-

tion of faith.

Precisely what was Habakkuk's prayer? Hab. 3:2.

Notice other translations of Habakkuk 3:2:

Lord, I have heard the report of thee, and thy work,

Lord, do I

fear. In the midst of the years renew it; in the midst of the years make it

known; in wrath remember mercy" (Hab. 3:2, RSV).

"Lord, I have heard of your fame; I stand in awe of your deeds,

Lord. Renew them in our day, in our time make them known; in wrath

remember mercy" (Hab. 3:2, NIV).

Habakkuk's prayer was that God would "revive" or "renew" His

work. The prophet had heard of God's acts of deliverance for His people

in past times. In God's answer to him in chapter 2 God had indicated that

He was still in control of events on earth, noting the sins of the Babylo-

nians, and planning to bring judgment upon them in due course. The

prophet longs to see God's activity, to have Him intervene once more "in

the midst of the years."

What is the significance of Habakkuk's prayer, "in wrath remember

mercy"? Hab. 3:2.

Having heard of God's plan to bring the Babylonians against Judah as

instruments of His judgment, Habakkuk prayed that God would mingle

mercy with His wrath. This response of the prophet is the natural cry of

one who loves his people and sees them about to come under judgment.

But was this part of Habakkuk's prayer necessary? Does not God

always

"remember mercy" in His judgments?

What was the supreme demonstration of the mingling of divine wrath

and divine mercy?

"The spotless Son of God hung upon the cross, His flesh lacerated with

stripes; those hands so often reached out in blessing, nailed to the

wooden bars; those feet so tireless on ministries of love, spiked to the

tree; that royal head pierced by the crown of thorns; those quivering lips

shaped to the cry of woe. And all that He endured—the blood drops that

flowed from His head, His hands, His feet, the agony that racked His

frame, and the unutterable anguish that filled His soul at the hiding of His

Father's face—speaks to each child of humanity, declaring, It is for thee

that the Son of God consents to bear this burden of guilt; for thee He

spoils the domain of death, and opens the gates of Paradise. He who

stilled the angry waves and walked the foam-capped billows, who made

devils tremble and disease flee, who opened blind eyes and called forth

the dead to life,—offers Himself upon the cross as a sacrifice, and this

from love to thee. He, the Sin Bearer, endures the wrath of divine justice,

and for thy sake becomes sin itself."—The

Desire of Ages,

pp. 755, 756.

THINK IT THROUGH: Do I also pray, "0 Lord, revive thy work in the

midst of the years?" Do I long for revival and renewal of the church and try

to bring it about? Or do I sit in the critic's bench putting all my energies into

tearing down the work of the church?

II. THE ANSWER (Hab. 3:3-15).

"Verses 3-16 present a sublime picture of the Lord coming in judgment

and for the deliverance of His people. The picture is presented in the set-

ting of the deliverance of literal Israel, but is descriptive also of the com-

ing of Christ to usher in the reign of righteousness. . . . In striking figure

he describes the effect of this coming upon nature and upon wicked men.

Habakkuk uses some examples from God's past dealings with His people

to illustrate these final events of history."—S.D.A.

Bible Commentary,

vol. 4, p. 1057.

Habakkuk had prayed for God to act as in the days of old. Describe in

your own words the picture of divine activity that he was given. Hab. 3:3-6.

SEARCH AND LEARN: In order to better understand the five-fold poetic

description given in Habakkuk 3:3-6 fill in the blanks that follow:

1. God came from



and from Mount



Teman is in the land of Edom (compare Isa. 63:1-4; Jer. 49:7) and

Mount Paran refers to Sinai (Deut. 33:2). These places were associated

with the Lord's activity for His people in the past. Further, Edom is

east

of Judah. Because the earth turns toward the east,. God's is pictured as

coming from the east.

God's glory covered both



and earth (verse 3).

God's brightness was as the



(verse 4).

Before Him went



(verse 5).

The mountains were



(verse 6).

THINK IT THROUGH: How does this poetic description fit in with New

Testament descriptions of the second coming of Christ? In particular, what

parallels can you find to Christ's coming in glory, the destruction of the

wicked, and what happens to the mountains at His coming?

What is the significance of "the hiding of his power" in verse 4?

"His brightness was like the light, rays flashed from his hand; and

there he veiled his power" (Hab. 3:4, RSV).

"His splendor was like the sunrise; rays flashed from his hand, where

his power was hidden" (Hab. 3:4, NIV).

"One reminder alone remains: Our Redeemer will ever bear the marks

of His crucifixion. Upon His wounded head, upon His side, His hands

and feet, are the only traces of the cruel work that sin has wrought. Says

the prophet, beholding Christ in His glory, 'He had bright beams coming

out of His side: and there was the hiding of His power.' Habakkuk 3:4,

margin. That pierced side whence flowed the crimson stream that recon-

ciled man to God—there is the Saviour's glory, there 'the hiding of His

power.' Mighty to save,' through the sacrifice of redemption, He was

therefore strong to execute justice upon them that despised God's mercy.

And the tokens of His humiliation are His highest honor; through the

eternal ages the wounds of Calvary will show forth His praise and declare

His power."—The

Great Controversy,

p. 674.

Explain the last phrase of Habakkuk 3:6—"his ways are everlasting."

The Revised Standard Version translates: "His ways were as of old."

That is, when Habakkuk sees God coming to deliver His people, it is just

as God acted in times past. So the prayer of Habakkuk 3:2 for God to

"renew" His work is being answered.

THINK IT THROUGH: How important is it for us to have the assurance

that God, who acted in times past for His people, is still the same today?

Is the description of God's vengeance on the enemies of His people (verses

7-12) to be taken literally? Give reasons for your answer.

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The third chapter of Habakkuk is filled with brilliant pictures of God in

His saving activity. The language, however, is poetic: God is likened to a

human being in a series of dynamic roles. In verses 7-12, for example, we

see these poetic pictures:

He is a horseman (verse 8).

He is a charioteer (verse 8).

He is an archer (verses 9, 11).

He is a warrior carrying a glittering spear (verse 11).

He is a soldier, marching through the earth in fury (verse 12).

REACT: The images of God in this chapter are drawn from ancient meth-

ods of warfare and Eastern culture. If

you

were writing a poem of God's

saving activity, what modern images (illustrations) would you use to show

His glory, majesty, and power?

What is the purpose of God's going forth in power and judgment? Hab.

3:13.

Notice how the Revised Standard Version helps us to understand Hab-

akkuk 3:13 more clearly: "Thou wentest forth for the salvation of thy

people, for the salvation of thy anointed. Thou didst crush the head of the

wicked, laying him bare from thigh to neck."

To what event in Israel's history does Habakkuk 3:15 allude? (Compare

with Exodus 15:1-19; Ps. 77:19, 20.)

The striking picture of God's saving activity given in Habakkuk 3:3-15

contains several allusions to the Old Testament accounts of God's

interventions on behalf of His people:

Verse 3



The giving of the law at Sinai (Deut. 33:2).

Verse 5



The plagues on Egypt (Exodus 7 through 12).

Verse 7



Perhaps Gideon's victory (Judges 7).

Verse 11



The sun standing still (Joshua 10:11-14).

Verse 15



Perhaps the Exodus.

The New Testament underscores the basic idea here: Jesus Christ is

"the same yesterday, and to day, and for ever" (Heb. 13:8).

III. THE REJOICING (Hab. 3:16-19).

How did Habakkuk react to the description of God's activity that is re-

corded in verses 3-15? Verse 16.

SEARCH AND LEARN: The prophet's reaction was the same as that of

other Bible characters who were given a glimpse of the glory and majesty of

God. Compare with the following texts and fill in the missing information:

WED

Lk.



ONT

Job (42:6): "I

myself, and

Isaiah (6:5): "



is me!"

Daniel (10:8): "I retained no

When Habakkuk found the assurance that God would act in judgment on

the enemies of His people as He went forth for salvation, with what spirit

did he face the troubles that lay ahead? Hab. 3:16.

Notice how the Revised Standard Version translates this passage: "I

will quietly wait for the day of trouble to come upon people who invade

us."

THINK IT THROUGH: As I face the troubles that lie ahead for God's peo-

ple, what is my attitude? Have I also found the peace that comes from the

assurance of God's saving activity?

Unfortunately, some Seventh-day Adventists are preoccupied with the

tribulations and trials through which God's people must pass before the

second coming. It is true that the coming trouble will be unlike anything

that has gone before. (See

The Great Controversy,

p. 622.) But we must

never forget that God promises to bring us through it. Rather than being

anxious about the future, we need to trust Jesus day by day. We have

only one day to live—today! Jesus said: "Take therefore no thought for

the morrow: for the morrow shall take thought for the things of itself.

Sufficient unto the day is the evil thereof" (Matt. 6:34).

Although Habakkuk's country was to be devastated by the invading Bab-

ylonians, what was his attitude after His dialogue with God? Hab. 3:17, 18.

The Christian can praise God

in all things—in

sickness or in health, in

wealth or in poverty, in life or in death. Habakkuk 3:17, 18 is a marvelous

portrayal of the life of celebration—celebration that continues

despite

outward circumstances.

Worldlings celebrate when things are going well;

but God's people celebrate

at all times!

Rewrite Habakkuk 3:17, 18 in your own words, using terms and figures

of speech that have meaning to you in your modern setting and culture,

wherever you live and wherever you work. Then reflect on the beauty of

these verses.

What is the significance of God's making the prophet's feet "like hinds'

feet" (Hab. 3:19)?

"Like hinds' feet. Among the rough crags and the treacherous trails of

the mountains the feet of the hind were swift and sure (see 2 Sam. 22:34;

Ps. 18:32, 33).

"Make me

to walk.

Here Habakkuk identifies himself with his people,

as Moses (Ex. 32:30-32), Jeremiah (ch. 14:19-21), and Daniel (ch. 9:3-19)

did. Israel's success (see Isa. 58:14) is his own success.

"Upon mine high places.

God's people will triumph over all opposition,

and will dwell securely upon the heights of salvation (see Deut. 32:13;

33:29; Isa. 58:13, 14; Amos 4:13). All the questions of the prophet are

answered by faith in God, and Habakkuk rests content that ultimately

right and truth will triumph forevermore."—S.D.A.

Bible Commentary,

vol. 4, p. 1058.

FURTHER STUDY AND MEDITATION:

Read "Rejoicing in the Lord,"

Steps to Christ,

pages 115-126.

Read

The Great Controversy,

pages 613-652.

SUMMARY:

The psalm that we find in Habakkuk 3 provides the key to a

life of celebration in these days. It provides us with the assurance that

God, who acted of old for His people, is still the same today. So come

what may, we may trust in Him and rejoice in His goodness.

APPLICATION:

•

What can I do to help bring revival and renewal? Where should revival

begin?

•

What past experiences of God's saving activity in my life and the lives

of others can I recall?

•

Am I afraid as I face the uncertainties of life and the perils of the last

days? How can I find calm and peace?

•

How can I share the spirit of celebration with others?

NOTES:

OUTLINE OF HEBREWS

The Better Revelation

The Better Name

The Better Leader

1:1-4

1:5 - 2:18

3:1 - 4:13

The Better Priest

4:14 - 6:20

The Better Priesthood

7:1-28

The Better Ministry

8:1-13

The Better Sacrifice

9:1 - 10:18

The Better Country

10:19-39

The Better Hope

11:1- 12:2

The Better City

12:3 - 13:25

Introduction to the Book of Hebrews

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The book of Hebrews is more like a sermon than a letter. It is

addressed to Christians who were becoming weary in the faith

and who were tempted to return to the temple services and the

religious practices of Judaism. The apostle endeavors to build

their Christian life by showing them the magnificence of Jesus'

work on earth below and in heaven above. He is truly God and

truly man, heavenly High Priest, all-sufficient Sacrifice, and

coming King. The key word of the book is

better.

Apparently

Hebrews was written before the fall of Jerusalem. The apostle

seems intent on preparing Jewish Christians for the destruction

of the Jerusalem temple by focusing their attention on the

"better" ministry of their "better" High Priest in the "better"

sanctuary.

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Fun

Assurance"

THIS WEEK'S STUDY: Overview of the book of Hebrews.

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MEMORY TEXT: "Let us draw near with a true heart in full assur-

ance of faith, having our hearts sprinkled from an evil conscience,

and our bodies washed with pure water" (Heb. 10:22).

CENTRAL THOUGHT:

Even though we may be tempted to spiritual

slackness, by looking to Jesus we may find the full assurance of faith.

OVERVIEW:

I. Hebrews—A Written Sermon (Heb. 13:22).

II.

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The Problems of the Hebrews—Spiritual Weariness.

Neglecting the gospel message

(2:1-4).

Hardening of the heart (3:7-19).

Lack of spiritual growth (5:11-14).

The peril of rejecting Christ (6:4-8).

Failing to attend church (10:23-25).

Losing the hope of the second coming (10:35-39).

III. The Solution: Assurance Through Christ (10:19-22).

IV. The Challenge and Appeal (12:1 through 13:17).

INTRODUCTION:

Hebrews is the great book of assurance in the New

Testament. Although it is much longer than Habakkuk and approaches

the topic in a totally different manner, we find that it has much in com-

mon with Habakkuk. Both books confront the doubts and discourage-

ments that assail the child of God from time to time. In Habakkuk the

doubts arise in the mind of the writer himself, Habakkuk the prophet. He

was alarmed first by the apparent indifference of God to injustice and

violence in the land, then by God's plan to use the Babylonians as an

instrument of judgment on Judah. In Hebrews, the doubts are not those

of the writer but of "the Hebrews." Some of the Hebrews were drifting

back to Judaism, gradually turning from the truths they once espoused.

They were losing confidence in the second coming—it seemed to them

that Jesus should have returned long before. They were losing confidence

in Christianity and faced the possibility of totally rejecting the faith that

they had held dear.

In both books the answer to doubt is found in faith. Habakkuk eventu-

ally climbed his watchtower to hear God answer: "The just shall live by

his faith" (Hab. 2:4). Not only are those words quoted in Hebrews 10:38

but the famous eleventh chapter also describes faith and calls the roll of

the outstanding men and women of faith of Old Testament times.

The book of Hebrews goes much farther than Habakkuk, however. It

was written

after

the coming of Jesus, to whom the Old Testament points.

It shows how the person of Jesus, who is fully God and fully man, enables

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Him to be our High Priest in heaven above. It shows how His death on

Calvary was an all-sufficient sacrifice for sins. Whereas Habakkuk

merely affirms, "The Lord is in his holy temple" (Hab. 2:20), Hebrews

elaborates on the role and work of Jesus in the heavenly sanctuary.

This week's lesson provides an overview of the book of Hebrews. Of-

ten this book is thought to be highly theological, but we will see that it is

intensely practical, written to help Christians who were losing confidence

and turning back.

I. HEBREWS—A WRITTEN SERMON (Heb. 13:22).

How does the writer himself describe the book of Hebrews? Heb. 13:25.

SEARCH AND LEARN: When we compare Hebrews with the letters of the

New Testament we note several differences:

The writer does not identify himself.

The people addressed are not named.

The greeting with which the letters begin—usually "Grace and

peace to you from God our Father and the Lord Jesus Christ"—is absent.

Personal details such as thanksgiving, greetings to individuals, and

exhortations to specific situations are absent. Only in Hebrews 13:23 and

24 do any such personal elements appear. The ways in which the book of

Hebrews departs from the letter form are best discovered by comparing

the beginning of Hebrews with the New Testament letters. Compare He-

brews 1:1-4 with the following selections:

Rom. 1:1-5



Col. 1:1-8



James 1:1

1 Cor. 1:1-17



1 Thess. 1:1-10



2 Peter 1:1, 2

Gal. 1:1-6



1 Tim. 1:1-7



2 John 1-3

In view of these differences Hebrews is to be understood more as a

written sermon than a letter.

Who were "the Hebrews"?

At least four interpretations have been sug-

gested: (1) the Jews in general, (2) spiritual Jews (compare 1 Peter 1:1;

2:4-9; 3:5, 6, 18-22), (3) Hebrews signifies "wanderers" based on the

analogy of Deuteronomy 26:5, and (4) Jewish Christians.

Of these possibilities the first three may be set aside. The readers

clearly are Christians (compare 2:1-4; 6:4, 5, 9, 10; 10:32-34), but Chris-

tians who apparently are attracted to the priesthood and sacrificial sys-

tem of Judaism. They were facing the imminent loss of the temple to the

Romans (A.D. 70). Understanding the readers to be Jewish Christians fits

best the reasoning of the book of Hebrews.

"It was high time that the eyes of the Jewish Christians should be

opened to heavenly realities. When their Temple should be destroyed, it

would be needful for them to have their faith anchored to something sure

and steadfast that would not fail. If their minds could be turned to the

heavenly High Priest and sanctuary and to a better sacrifice than that of

bulls and goats, they would not be dismayed when a mere earthly struc-

ture should pass away."—S.D.A.

Bible Commentary, vol.

7, p. 389.

Who wrote the book?

So far as the evidence of Hebrews itself is con-

cerned, we not only find similarities with Paul's thought, but also

dissimilarities of language and word usage. Ellen White speaks of the

writer of the document as being Paul. Sometimes she simply refers to

"the apostle" as the author. We will follow her lead in doing so.

The

S.D.A. Bible Commentary

states: "Though weighty arguments

have been presented against the Pauline authorship of Hebrews, those

arguments are not sufficient to offset the traditional belief that Paul is the

author. . . .

"It is generally agreed that Hebrews was written before the fall of Jeru-

salem. Now, the number of church leaders was very small in the years

before A.D. 70. Which of those leaders might have set forth an argument

as profound as that presented in the book of Hebrews? By all odds the

most likely person is Paul."—S.D.A.

Bible Commentary, vol.

7, pp. 388,

389.

THINK IT THROUGH: Have I read the book of Hebrews as a "word of

exhortation" to my life? Am I now ready to listen to its words of warning

and encouragement?

II. THE PROBLEM OF THE HEBREWS—SPIRITUAL WEARINESS

(Heb. 2:1-3; 5:11-14;10:23-39).

In its construction, the book of Hebrews follows a regular pattern. Ex-

position and exhortation alternate. Just as any effective sermon today will

be based on theology but will continually make clear the application of

the theology to the lives of the hearers, so the apostle from time to time

interrupts his discussion of Jesus as High Priest and Sacrifice to show the

meaning of his ideas to the situation of his readers.

The pattern is:

Exposition

1:1-14

Exposition

5:1-10

Exhortation

2:1-4

Exhortation

5:11- 6:20

Exposition

2:5 - 3:6

Exposition

7:1 - 10:18

Exhortation

3:7 - 4:16

Exhortation

10:19 - 13:25

The change to exhortation usually can be discovered easily:

The apostle changes from the third person to the first or second per-

son plural.

Usually he suggests, "Let us . . ."

Often he commences,

"Therefore

let us . . ."

For example, note how he changes at Hebrews 2:1 from exposition

(chapter 1—Jesus the Son of God) to exhortation. By studying the exhor-

tations of Hebrews we can arrive at a clear spiritual profile of "the

Hebrews."

What spiritual problem of the Hebrews is shown in the first exhortation?

Heb. 2:1-4.

The term translated "slip" in verse 1 is an interesting one. It is a nauti-

cal term used for flowing by, slipping away, being washed away, or drifting

away. As night winds and currents may carry a ship, apparently safe at

anchor, out of the harbor, so Christians have to beware lest they drift from

the harbor of salvation. Note how the Revised Standard Version trans-

lates this verse: "Therefore we must pay the closer attention to what we

have heard, lest we drift away from it."

How is the spiritual problem of those to whom Hebreivs was written out-

lined in the second exhortation? Heb. 3:8, 12, 13.

The exhortation in Hebrews 3:7 through 4:16 goes beyond that in He-

brews 2:1-4. There the spiritual condition of the Hebrews was described

in terms of "slipping" or "drifting," and neglecting so great salvation.

Here the key word is

harden.

The heart hardens by the inroads of the

deceitfulness (or "pleasures") of sin (Heb. 3:13). This in turn may lead to

a "departing from the living God"—literally, to an apostasy.

In the third exhortation, Hebrews 5:11 through 6:20, the apostle rebuked

the Hebrews for another spiritual failure. What was it? (See 5:12, 13.)

Babies are fascinating. They bring joy to our hearts as we see again the

miracle of new life, new persons. But babies that never grow up bring

sadness. Growth is built into the very nature of our being. In the same

way we rejoice to see new Christians—men and women who have experi-

enced the miracle of the "new birth." But Christians who remain babes

are a tragedy. They frustrate the law of spiritual life, which is to grow up

to the image of our wonderful Saviour.

Against what terrible condition does the apostle warn? Heb. 6:4-8.

Note the three key words in this portrayal of the denial of Jesus: falling

away (literally, "apostasy," as in 3:12); crucifying the Son of God again

(or, "crucifying on their own account," RSV, or with their own hands);

and exposing Him to contempt (or, "making mock of his death," NEB). It

is a sad, grim picture. Could it be possible that someone blessed of the

Spirit and nurtured on the Word of God could one day come to the point

of open, public repudiation of Christ and His cross? Yes, says the apostle.

Does Christian assurance mean that we have the certainty that we will

never be lost?

Obviously, it does not. The book of Hebrews contains some of the

greatest passages of assurance and confidence in Christ in the entire Bi-

ble. But it also presents three of the strongest warnings to be found in

Scripture (6:4-6; 10:26-31; and 12:15-17) addressed to the same readers.

As long as we are joined to Christ—that

is, united with Him in a personal

relationship—we have the assurance of His salvation. (See John 10:29.)

But separated from Christ we can have no assurance of His presence or

salvation.

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The path of truth lies close to the path of error. Into what error might

those who emphasize Christian assurance fall?

We need to avoid the twin errors of

denying

assurance and having false

assurance. God wants us, His sons and daughters, to be confident of His

love, acceptance, and forgiveness as we confess our sins and cast our-

selves fully upon His grace. To deny assurance is to deny the truth of

God's promises. But the opposite mistake is having a false assurance,

sometimes expressed as "once saved, always saved." The fact that we

now

belong to Christ is not in itself a guarantee that we

always

will belong

to Him. He will never forsake us, but we may forsake Him. Christianity

involves a personal relationship; and, like all relationships, it must be fos-

tered or it will die eventually.

Note how the following statements of Ellen White guard against both

errors—denying assurance and false assurance.

"The acceptance of the Saviour brings a glow of perfect peace, perfect

love, perfect assurance. The beauty and fragrance of the character of

Christ revealed in the life testifies that God has indeed sent His Son into

the world to be its

Saviour."—Christ's Object Lessons,

p. 420.

"There are two errors against which the children of God—particularly

those who have just come to trust in His grace—especially need to guard.

The first, already dwelt upon, is that of looking to their own works, trust-

ing to anything they can do, to bring themselves into harmony with God.

He who is trying to become holy by his own works in keeping the law, is

attempting an impossibility. All that man can do without Christ is polluted

with selfishness and sin. It is the grace of Christ alone, through faith, that

can make us holy.

"The opposite and no less dangerous error is that belief in Christ re-

leases men from keeping the law of God; that since by faith alone we

become partakers of the grace of Christ, our works have nothing to do

with our redemption."—Steps

to Christ,

pp. 59, 60.

What further symptom of spiritual sickness is shown in the fifth exhor-

tation to the Hebrew Christians? Heb. 10:23-25.

Although we may worship God in private, we miss much by absenting

ourselves from Sabbath School, worship service, and prayer meeting. As

Christians we are members of the body of Christ. Being members of His

body involves both privileges and responsibilities.

What other concern apparently lay behind the spiritual problem of some

of "the Hebrews"? Heb. 10:35-39.

New Testament Christianity is marked by a buoyant hope in the return

of Jesus. But here and there we find indications that already in the first

century of Christianity some of Jesus' followers were becoming discour-

aged because He had not come back as soon as they had hoped. (See also

2 Peter 3:3-10; 1 Thess. 4:14-18.) Although no one knows the day or the

hour of Jesus' coming, he urges us always to watch and be ready (Matt.

24:42, 44).

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REVIEW the spiritual characteristics of the Hebrews that we have found in

this section.

SUMMARIZE in your own words the spiritual problem that comes to light.

Is this problem present among modern Christians? Do

you

wrestle with it?

III. THE SOLUTION—ASSURANCE THROUGH CHRIST (Heb. 10:19-

22; 12:1, 2).

Through what means alone may confidence and assurance be found?

Heb. 10:19-22.

This passage summarizes the theological argument of Hebrews. It

points us to Jesus, our. High Priest in the heavenly sanctuary, the Sacrifice

for sins.

On whom should the faltering Hebrews fix their gaze? Heb. 12:1, 2.

FURTHER STUDY AND MEDITATION: Read

the third chapter of 1 John.

"Christendom, if ever it existed, collapsed with the onset of World War

We have entered a new Dark Ages for the Christian Church, with enor-

mous threats to a truly Christian way in the world. Its temptations are

subtle, its allurements beguiling. The high drop-out rate among Christians

should not surprise us, even if it does distress us.

"Drop out—or slowly dry up. That . . . danger [is] as real today as when

the apostle penned his sermon. Worship becomes a form, prayer a lifeless

ritual, church membership a ticket in the Christian "club." One may

choose to come and go, to leave and rejoin, almost willy-nilly.

"Our

need,

then, is to hear the same sort of message as the Hebrews.

Someone must remind us of the

reality

of our religion, of its surpassing

worth."—William

G. Johnsson,

In Absolute Confidence

(Nashville,

Southern Publishing Association, 1979), p. 30.

SUMMARY: The book

of Hebrews points to a spiritual problem that is

surprisingly contemporary—the problem of growing weary and discour-

aged in the Christian way. But it shows the way to vibrant Christian liv-

ing—to full assurance—by keeping our eyes fixed on Jesus.

APPLICATION:

Does my life show any of the symptoms of spiritual sickness detailed in

the book of Hebrews?

Can I recall anyone

personally know who, although once apparently a

converted Christian, eventually fell away from Christ completely?

How can I help others who may

discouraged?

The Better Revebtion

THIS WEEK'S STUDY: Hebrews 1:1-4.

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MEMORY TEXT: "How shall we escape, if we neglect so great sal-

.PIVI

vation; which at the first began to be spoken by the Lord, and was

confirmed unto us by them that heard him?" (Heb. 2:3).

CENTRAL THOUGHT:

God always has revealed Himself and His will to

His earthly children, but His supreme revelation came through the

incarnation of the second Person of the Godhead.

OVERVIEW: Heb. 1:1-4

The God Who Speaks

(Heb. 1:1, 2)

Christ, the Supreme Revelation

of God (Heb. 1:2-4)

Revelation—"at sundry

times and divers

manners"

The greatness of His person (1:3)

His work (1:2, 3)

His superiority to angels (1:4)

INTRODUCTION:

The opening verses of Hebrews are among the most

sublime in the literature of humankind. They lift us to the very presence

of God. We see God constantly working out the purposes of His will by

communicating with lost humanity. And these sublime words direct our

gaze fully to Jesus the Son in the glory of His being and work.

In the book

Father and Son,

Edmund Gosse describes the profound

impression that the book of Hebrews made upon him as a boy when his

father would read it to him:

"The extraordinary beauty of the language—for instance, the match-

less cadences and images of the first chapter—made a certain impression

upon my imagination, and were (I think) my earliest initiation into the

magic of literature.

was incapable of defining what I felt, but I certainly

had a grip in the throat, which was in its essence a purely aesthetic

emotion."—Quoted in William Johnsson,

In Absolute Confidence,

p. 33.

The majesty of Hebrews that captivated the mind of young Gosse is

seen in the passage with which the book opens (1:1-4), and which is the

focus of this week's lesson. Immediately we see God; and then we see

Jesus, the supreme Revelation of God. This, after all, is the only way to

Christian assurance.

People today are hungry for a knowledge of the true God. Vast num-

bers of modern men and women feel adrift on an alien sea, lost in a mind-

less universe. They need to hear the comforting words of the passage we

are studying this week—that there is a God, that this God does not leave

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Lesson

us alone in our quest for meaning, and that in a supreme act of love and

condescension this God has become one of us to bring us salvation.

I. THE GOD WHO SPEAKS (Heb. 1:1, 2).

Hebrews 1:1-4 is a continuous sentence in the original (Greek) text.

This long sentence is constructed carefully; its majestic language is in

keeping with its elevated subject matter. In this sentence the subject un-

dergoes an interesting shift. God the Father is the center of attention in

verses 1 and 2. But the Son is introduced in verse 2 and, as it were, moves

to center stage. This relationship continues throughout Hebrews. Al-

though the book focuses on the glory of the person and work of Christ,

our heavenly High Priest and Sacrifice, all that the Son does is done in

fulfillment of the plan of God for the salvation of the world.

What two ideas are assumed in verse 1?

The apostle does not attempt to

prove

that God is speaking here.

Rather, he simply makes two specific statements—there is a God and He

reveals Himself. After all, we cannot establish the fact that God exists by

only using reason. God cannot be measured and weighed in the labora-

tory. No scientist, no mathematician, no philosopher, can come up with

an argument and say, "Look! I've proved that there is a God." God is too

big to be encompassed by the human mind in this way. (Likewise, His

existence cannot be disproved, despite what the atheist may attempt.)

It is all important that God is the God who speaks. Suppose God ex-

isted but chose to remain silent. We would have no way of finding out

what He was like or even if He existed. The mystery of our own being

would remain. But God has chosen to communicate with us.

In doing

He both shows us Himself and reveals ourselves to us.

THINK IT THROUGH: What does Hebrews mean by saying that God

"speaks"? Is God's "speech" limited to the actual words of God, as when

He thundered from Sinai?

SEARCH AND LEARN: What ways in which God "speaks" are shown by

the following passages?

Gen 3.8



Gen. 8:1, 2



Ex. 3:1-6



1 Sam. 28



1 Kings 19:9-13



Isa. 6:1-3



2 Tim. 3:16, 17



THINK IT THROUGH: How important to

is this idea—that God

speaks, communicating His love and His will? Am I convinced that He has

spoken to me also? Through what means does He make known Himself to

me?

COMPLETE: Hebrews 1:1, 2 is a carefully balanced construction. The fol-

lowing diagram will help you to become aware of this balance. Fill in the

blanks to complete the diagram:

The God Who Speaks

The Old Revelation

The New Revelation

Spake

In times past

Unto

Unto us

By His Son

By the

Which phrase of Hebrews 1:1 was not used in the diagram? What point is

the apostle seeking to make in this phrase?

In the original, the opening words are "At sundry times and in divers

manners." By putting these words first Paul heightens the emphasis,

which is on the

incomplete

nature of God's revelation of old. God's

speaking came at many different times and in many different ways. This

variety of ways in which God spoke stands in sharp contrast to the full,

complete revelation of God through the incarnate Jesus Christ. The

phrase "at sundry times and in divers manners" ("in many and various

ways," RSV), implies that "the Son" of verse 2 signifies completeness of

revelation.

How do the words of Jesus and the writings of those used to author the

Gospels attest to the fact that God "spoke" fully through Jesus Christ?

John 1:14, 17, 18; 14:6-10; Matt. 11:27.

"By coming to dwell with us, Jesus was to reveal God both to men and

to angels. He was the Word of God,—God's thought made audible. In His

prayer for His disciples He says, 'I have declared unto them Thy

name,'—`merciful and gracious, long-suffering, and abundant in good-

ness and truth.'—`that the love wherewith Thou hast loved Me may be in

them, and I in them.'

"—The Desire of Ages,

p. 19.

The relationship between the Old Testament and the New Testament is

a very important question that has been debated by Christians since at

least the second century.

Below are listed responses to this question given by Christians at various

times. Evaluate them as True or False:

The Old

is bad; the New is good.

The Old is promise; the New is fulfillment.

The Old is primitive and material; the New is spiritual.

The Old is expectation; the New is reality.

The Old deals in justice; the New deals in mercy.

The Old centers in law; the New centers in love.

The Old focuses on God the Father; the New focuses

on Christ.

Both Old and New focus on justice and mercy, law and

love, and God and Christ.

Notice how this passage (Heb. 1:1, 2) sheds light on this question. On

the one hand, the apostle does not disparage the Old Testament. Far from

it; he says that the Old Testament is the record of the various ways God

spoke. Because it

the revelation of God it has abiding value. But he also

draws a contrast. The New Testament is not merely a continuation of the

Old. While the one God stands behind both Old Testament and New Tes-

tament, in Jesus we find a

completeness

which goes beyond the ways

God spoke in Old Testament times. So we find both continuity and dis-

continuity. Revelation reaches a climax in the Word made flesh.

II. CHRIST, THE SUPREME REVELATION OF GOD (Heb. 1:2-4).

What is signified by the occurrences of the term

Son

in Hebrews?

•

"Son" designates the completeness of revelation (1:2).

•

"Son" indicates superiority to angels (1:5-14).

•

"Son" designates the One who has become our Brother (2:10-18).

•

"Son" is One qualified for Melchizedekian priesthood (5:5, 6; 7:28).

•

Warnings are given against despising the "Son" (6:6; 10:29).

We may rightfully attach much importance to the term

Son.

As the ba-

sis of Christian assurance is in the God who speaks, so His climactic

speech is through One who is Son.

"While the Son of a human being, He became the son of God in a new

sense. Thus He stood in our world—the son of God, yet allied by birth to

the human

race."—Selected Messages,

bk. 1, p. 227.

SEARCH AND LEARN: By the "person" of Jesus Christ we mean who and

what He is, in distinction from His "work"—what He does. In the first part

of Hebrews 1:3, find a threefold description of the

person

of Christ.

1. The text does

not

say that the Son

became

the divine Light and the

divine stamp. Instead it says: "Who

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. . ." The

distinction is crucial. The original wording rules out as false those

teachings, both ancient and modern, that suggest that the Son was not

eternally God in the full sense.

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The Son is called the

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of God's glory. This word, also

means "radiance" (NIV), "effulgence" (NEB), a "bright ray" or "a shin-

ing forth." By using this word the apostle describes the

glory

of the Son.

He is "Light of light."

The Son is the



of God's being. The original

word, which is the source of our English

character,

has the idea of a

stamp, an impression made in wax, a coin that bears the image of a king

or president. The idea goes beyond mere appearance. This word shows

us that the Son has the very

being

of God—what God is, the Son is.

Hebrews 1:3 is one of the most sublime passages of the Bible in its

description of the deity of the Son. But there are other passages that con-

tain similar ideas. (See John 1:1-3; Col. 1:12-20; Rev. 1:4-18.)

ILLUMINATION: "The Son is all the fullness of the Godhead mani-

fested. The Word of God declares Him to be 'the express image of His

person.' . . .

"Christ is the pre-existent, self-existent Son of God. . . . In speaking of

His pre-existence, Christ carries the mind back through dateless ages. He

assures us that there never was a time when He was not in close fellow-

ship with the eternal God. He to whose voice the Jews were then listening

had been with God as one brought up with Him. . . .

"He was equal with God, infinite and omnipotent. . .. He is the eternal,

self-existent Son. . . .

"While God's Word speaks of the humanity of Christ when upon this

earth, it also speaks decidedly regarding His pre-existence. The Word ex-

isted as a divine being, even as the eternal Son of God, in union and one-

ness with His

Father."—Evangelism,

pp. 614, 615.

"In Christ is life, original, unborrowed, underived."—The

Desire of

Ages,

p. 530.

In Hebrews 1:1-4 the person and the work of Christ are interspersed.

This also is the case throughout the New Testament. Christ's work is of

supreme value because of

who He is—no

angel, for instance, could have

provided salvation by dying in our stead. At the same time the work that

He does for our salvation—His selfless life, His sacrificial death, and His

heavenly ministry—redound to still greater glory to His person.

SEARCH AND LEARN: The work of Christ described in Hebrews 1:2, 3

may be viewed in terms of what He did before the incarnation, what He did

while on earth, and what He did after He returned to heaven. Analyze these

verses accordingly:

Work before the incarnation:

He made



(verse 2).



all things (verse 3). (Note that this is a con-

tinuing work.)

Work while on earth:

purged



(verse 3).

Work after He returned to heaven:

1. He sat



(verse 3).

ProiDEFOolft

Lesson

2. He is

of all things (verse 2).

NOTE

how these ideas give us reassurance in these troubling and uncer-

tain times. The work described before the incarnation points to Christ as

both Creator and Provider. The universe is not the product of mindless

chance; life is not the child of random groupings of chemicals in some

primeval slime. Instead, the world and its beings are linked in origin to the

mind of the Son. And He has not set the universe running like a clock that

is wound up before He retires to a heavenly rest, leaving it gradually to

run down. Rather, "He's got the whole world in His hands."

Further, the work He does after returning to heaven describes Him as

reigning. He is Lord of space and time. He sits in exaltation, at the place

of heavenly favor, superior to angelic beings. His reigning is the guarantee

that in due time the universe will find its ultimate place in Him. Because

He is the heir of all things, all things at last will come under His dominion.

The work Christ did while on earth is summed up in just a few words:

"When he had by himself purged our sins." But these words will come to

great prominence as the book of Hebrews develops. They describe the

great sacrifice, Christ's once-for-all death on Calvary. The central theo-

logical argument of Hebrews 9:1 through 10:18 will elaborate the signifi-

cance of these words.

Theological studies often describe the work of Christ in terms of Prophet,

Priest, and King. Study Hebrews 1:2-4 with these categories in mind.

(Hints: Under "Prophet," consider verse 2; under "Priest," consider verse

3; under "King," look at verses 3 and 4.)

THINK IT THROUGH: Which of these three descriptions of Jesus—

Prophet, Priest, and King—has most appeal to you in your spiritual life?

Why?

None of these categories of Prophet, Priest, and King is familiar to

many people today. Most of us have never seen or heard a prophet. There

are not as many kings around as there used to be. And even priests are

somewhat remote from the experience of many. If you do not have experi-

ence with any or all of these three categories, express

in terms of your

culture

what Prophet and/or Priest and/or King would mean to you.

NOTE:

While in Hebrews 1:1-4 the Son is described in terms of Prophet,

Priest, and King, it is the idea of

Priest

that predominates in the develop-

ment of Hebrews. The "Prophet" idea is nowhere brought out after chap-

ter 1:2, 3, while the "King" idea is given only slight attention later.

In what connection is the term

better

first used in the book of Hebrews?

Heb. 1:4.

The idea of Hebrews 1:4—that Christ's name is better than the angels—

forms a conclusion to the long sentence with which Hebrews opens and

also is a bridge to the next section. The "better name" is developed in

Hebrews 1:5 through 2:18. But what is that better name? The presenta-

tion of chapter 1:1-4 and the verses that follow point to

Son.

That is, the

apostle again points the reader to the superiority of Christ

in Himself

all others. He is trying to get us to focus on the beauty and majesty of

Jesus.

FURTHER STUDY AND MEDITATION:

•

The name

God

occurs 67 times in Hebrews. Study the role of God in

relation to the Son's saving work as found in Hebrews 2:10; 3:2-5; 5:4-

10; 11:25, 26; 12:3-11.

•

Through whom was the Old Testament revelation of God given? Medi-

tate on

The Desire of Ages,

chapter 1.

•

"We have spent some time on the term 'Son.' Now we see that we

should not press the designation too far in the direction of human

analogies. When Scripture calls Jesus Son, it does

not

mean that He

has had

origin

in God: that because God generated Him, He is His

`Son.' Sonship among human beings leads to such a conclusion—but

the apostle specifically denies it. The Son

has

the divine being (or

`nature'), just as our children share our nature, but the Son

always

had

divinity.

"Nor is He 'Son' because of the Incarnation. It is the

Son

who is

incarnated. At the birth He becomes 'Son of God' in a special sense,

but He was eternally Son before.

"The ultimate meaning of

Son

here eludes us. And indeed it must.

For we are dealing with the topic of God Himself, the one God who

exists in trinitarian, personal distinctions. We may say that the 'Son

language,' as elsewhere in the New Testament, points us to divine

functions

rather than to origins. As in the fourth Gospel, the 'Father'

sends the Son, gives Him words, authority, and even life, so here the

activity of God as seen by His creatures is that of the Son who creates,

sustains, purifies, reigns, and inherits."—William Johnsson,

In Abso-

lute Confidence ,

p. 48.

SUMMARY: God does not leave us alone, ignorant of Himself and His

will. Through a variety of means He has communicated a knowledge of

Himself to mankind. The climax of this revelation, however, is in Jesus

Christ, the incarnate Son. Seeing Him, we see God.

APPLICATION:

•

Am I making use of the means by which God seeks to speak to me?

•

Am I as sure as the writer to the Hebrews of the glory and majesty of

Jesus?

•

What am I doing to communicate to others the good news about God

the Son?

The Better Name

THIS WEEK'S STUDY: Hebrews 1:5 through 2:18.

sae



MEMORY TEXT: "Without controversy great is the mystery of god-

L.Fi MJ

liness: God was manifest in the flesh, justified in the Spirit, seen of

angels, preached unto the Gentiles, believed on in the world, received

up into glory" (1 Tim. 3:16).

CENTRAL THOUGHT:

Through His incarnation the One who bears the

"better name" won our salvation and revealed Heaven's love to us.

OVERVIEW: Heb. 1:5 - 2:18.

1:5-14

2:1-4

2:5-9

2:10-18

The Son—

higher than

the angels

First exhortation—

accept the salva-

tion provided

through Christ

The Son of man—

lower than•

the angels

Assurance—

through the

incarnation

INTRODUCTION:

In the late eighteenth century a man was born who

would become famous for his sculpture—Johann Heinrich von

Dannecker. As a young man, von Dannecker, sensing that he might not

live to old age, determined to produce works in stone that would endure

long after his death. Before long his works of art—statues of Greek and

Roman gods and goddesses—were being placed in the capital cities of

Europe and he had an international reputation.

But von Dannecker was not satisfied. His crowning work, he felt, still

eluded him. But what would be its theme? He put aside all other work and

meditated. At length he turned to the Scriptures and one day read 1 Timo-

thy 3:16: "Without controversy great is the mystery of godliness: God

was manifest in the flesh, justified in the Spirit, seen of angels, preached

unto the Gentiles, believed on in the world, received up into glory." Im-

mediately he knew that he had found what he sought. To capture the mys-

tery of the God-man—this was the subject for his best efforts. Von

Dannecker set himself to the task. Effort after effort was produced and,

although finely done, was destroyed because it did not capture the

magnificent quality of the Christ of 1 Timothy 3:16. At last, after many

months of work, von Dannecker was satisfied. He had produced the

work he wanted, and his sculpture of Christ did become his crowning

achievement. It remains today in von Dannecker's home city of Stutt-

gart.

Von Dannecker, then at the height of his fame, was summoned to

Paris. Napoleon Bonaparte wanted him to sculpt a statue of Venus for the

Louvre. But von Dannecker turned down the invitation. After his work

on the God-man he felt it would be blasphemy to produce a pagan god-

dess. His art had been consecrated by his work.

This week's lesson, covering Hebrews 1:5 through 2:18, brings us face

to face with Jesus Christ, the God-man. We cover statements that, first of

all, show how much greater than any angel He is; statements that make

clear that He is fully and eternally God. But then, in chapter 2, we find a

sudden and drastic contrast. The Son became fully man, "a little lower

than the angels" (verse 9). He suffered, was tempted, and died. No at-

tempt is made in this scripture to explain this mystery—how the One fully

God could become fully man. No speculation concerning the blending of

divine and human in one person is entered into. Rather, the

fact

of full

deity and

the fact

of full humanity are affirmed by faith.

Nor should we lose sight of the mystery with which we are dealing. As

did Moses at the burning bush, we should take off our shoes and fall down

in awe and worship.

In that "better name," that name above the name of any angel, is our

hope. The certainty that Jesus Christ is God and yet man is for us the

foundation on which Christian assurance is built.

I. THE SON—HIGHER THAN THE ANGELS (Heb. 1:5-14).

SEARCH AND LEARN: In Hebrews 1:5-14 the apostle presents four lines

of argument from Scripture itself to show that the Son is superior to an

angel. Trace these four arguments. Then

fill

in the blanks below:

The better name (verse 5).

Christ is called



, a name not

given to any angel.

Worship (verse 6). He

is worshiped by



Nature (verses 7-12).

Angels are



and



(verse 7). But the Son is addressed as



(verse 8). All else

grows old and passes away, but the Son



(verses 10-12).

Service (verses 13, 14).

The Son sits on the



(verse 13).

The angels, however, are



(verse 14).

In this presentation of the better name, showing that the Son is greater

than any angel, what status of the Son emerges?

Hebrews 1:5-14 shows that Christ is God.

He is addressed as "God" (verse 8).

He is called "Lord" (verse 10). Study the Old Testament source,

Psalm 102:25-27: Such study shows that "The Lord" is God Him-

self.

He is the eternal, unchanging One (verses 10-12).

I Ala



ri3O.00

Why is the book of Hebrews so concerned to show from the outset that

Christ is greater than the angels?

"I suggest two reasons for his [the apostle's] concern. First, the point

he makes in 1:5-14 is important for his exhortation at 2:1-4. Here he con-

trasts 'the message declared by angels' (2:2) with the salvation 'declared

at first by the Lord' (2:3). The former refers to the giving of the law at

Sinai, where as Galatians 3:19 puts it, angels acted as intermediaries (see

also Deuteronomy 33:2). The latter refers to the giving of the gospel,

spoken by the Lord Himself. That is, the apostle is showing

how much

greater

is the privilege of Christians—and so, how much greater the peril

of neglect. The argument is from the lesser to the greater. If the people

who disobeyed at the time of Moses received punishment, how shall we

think to escape if we ignore salvation so great—as greater as is the Lord

than angels?

"This explanation, however, does not seem sufficient in itself. Granted

that the apostle

employs

the point of the Son's superiority to angels in

2:1-4, its long development in 1:5-14 calls for further explanation. Obvi-

ously there is more behind Hebrews than first meets the eye... .

"We have strong evidence of great interest in angelology in the first cen-

tury AD. The Christians in Colossae, we know from Paul's letter, dabbled

with angel worship (see Colossians 2:18). Non-Biblical literature, espe-

cially Jewish, also indicates heightened angelic speculation and venera-

tion. Often the concepts involved angel ministry in a heavenly sanctuary,

sometimes including Melchizedek. When we consider the argument con-

cerning Christ's high-priestly ministry (see chapter 6) we will have more

to say about the subject.

"It seems likely, then, that the apostle is consciously opposing a false

angelology. He wants his readers to get matters straight right from the

beginning: it is the

Son,

not angels, who should engage their thought and

worship. While angels may have an important role to play in the service of

God, they are immeasurably inferior in name, person, dignity, and func-

tion to the Son."—William G. Johnsson,

In Absolute Confidence,

pp. 49,

50.

II. THE FIRST EXHORTATION—ACCEPT THE SALVATION PRO-

VIDED THROUGH CHRIST (Heb. 2:1-4).

How is the point made in the previous section (1:5-14) related to this ex-

hortation? Heb. 2:1-4.

Because of the supremacy of the Son over the angels, the revelation of

God and the plan of salvation given through Christ is far greater than any-

thing that was given by angels. Therefore, Christians should pay greater

attention to the revelation through Christ. To neglect the great salvation

He has brought is "a course . . . fraught with extreme danger and if per-

sisted in will lead to eternal loss."—S.D.A.

Bible Commentary, vol.

7, p.

403.

TVUE

WED

NIP

III. THE SON OF MAN—LOWER THAN THE ANGELS (Heb. 2:5-9).

In verse 5 the apostle returns to theological reasoning. But the argu-

ment of verses 1-4 takes an abrupt turn as we leave behind the scenes of

heavenly glory and majesty of chapter 1 to consider events on earth.

In Hebrews 2:6-8, Psalm 8:4-6 is quoted. In what way does the apostle

view this psalm as pointing to the humanity of Jesus? (See Heb. 2:9.)

Hebrews chapter 1 argued for the full deity of Christ, a status far higher

than that of an angel. But some readers might have objected to this rea-

soning. Remembering the sufferings and death of Jesus on the cross, they

could have maintained that Jesus was lower than the angels. Here in chap-

ter 2 the apostle shows that the Old Testament itself had indicated that

"the son of man" would become "a little lower than the angels."

NOTE

that the wording of verse 9 in the original has the intent of Christ's

becoming lower than the angels

for a little while—that

is, it was a tempo-

rary inferiority. The Revised Standard Version has captured this idea:

"But we see Jesus, who for a little while was made lower than the an-

gels, crowned with glory and honor because of the suffering of death, so

that by the grace of God he might taste death for every one" (Heb. 2:9,

RSV).

What great reason for the incarnation is given in Hebrews 2:9?

In this verse "death" is mentioned twice. The Son became for a little

while lower than angels for the suffering of death—a death "for every

man." Here is the climax of the incarnation—Jesus would die for every

person of all times and places. As Seventh-day Adventists with the ever-

lasting gospel to proclaim to the world (Rev. 14:6, 7), we must never lose

sight of this message or fail to make it central in our proclamation.

ILLUMINATION:

"Look at the superscription written above the cross.

The Lord arranged it. Written in Hebrew, Greek, and Latin, it is a call for

all, Jew and Gentile, barbarian and Scythian, bond and free, hopeless,

helpless, and perishing, to come. Christ has made of none effect the

power of Satan. He laid hold of the pillars of Satan's kingdom, and passed

through the conflict, destroying him that had the power of death. A way

was now opened whereby mercy and truth could meet together, and righ-

teousness and peace kiss each .other."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

5, p. 1107.

What did Jesus' "tasting" death (Heb. 2:9) signify? Compare Matt.

26:39; 27:46.

While most manuscripts of the Greek text of Hebrews 2:9 read: "So

&mu 0)



Way GAM

that by the grace of God He might taste death" (RSV), a few very early

ones have: "so that,

apart from God,

he might taste death." The differ-

ence in the Greek involves a change of only two letters of the Greek al-

phabet. The two meanings, however, stand in strong contrast. It may be

that the few early manuscripts that read "apart from God" are correct. If

so, the expression "apart from God" gives a stark portrayal of the death

of Jesus. He died

alone,

experiencing the bitterness and horror of the

second death. (Compare Matt. 27:46; Heb. 5:7-10.)

THINK IT THROUGH: Have I claimed the biblical promise that the death

of Jesus was

for me,

my place?

Do I grasp the truth that those who are

born only once must die twice, but those born twice need die only once?

IV. ASSURANCE THROUGH THE INCARNATION (Heb. 2:10-18).

What terms used by the apostle in Hebrews 2:10-16 show the

closeness

Christ to us because of His genuine humanity?

Note especially:

Verse 10—"the captain of their salvation."

The Greek word used here

means "leader," "pioneer," "pathfinder," or "author." It is the same

word used in Hebrews 12:2 where Jesus is called the "author" of our

faith. Jesus as the captain of our salvation is the One who, by becoming

human, has shared in our sufferings and tests and has won the victory. He

is the Pathfinder who has blazed the trail for us to the heavenly courts.

Verses 11, 12, 17—"brethren."

What a marvelous term of endearment!

Now the Son has become

our

Brother!

Verses 13, 14—"children."

Another term that touches the deepest

chords of human sentiment, "children" portrays the fact that the Eternal

One, the Creator and Sustainer who is endless and changeless, became

one with us in our humanity and dependence. As we are flesh and blood,

so He became flesh and blood (verse 14).

In what way was Jesus made "perfect" through sufferings? Heb. 2:10.

Compare 5:9; 7:28.

should discount two possible interpretations:

That Jesus' being made perfect means that God raised Him to a di-

vine status that He did not have before. In the early centuries of the Chris-

tian church some people taught this view (for instance, that at His bap-

tism or at the ascension Jesus was elevated to a new place of dignity), but

Hebrews 1:2, 3 already has shown that the Son

always

had equality with

God.

That "perfecting" signifies a purifying of the Son's humanity. He-

brews 4:15 says that He was "without sin"; Hebrews 7:26 describes Him

as "holy, blameless, unstained" (RSV). (Compare 7:27;9:14.)

In each of the three places where Hebrews used "perfecting" of Jesus

(2:10; 5:9; 7:28), the idea is associated with the

work

He had come to do.

TAU

"Perfecting" describes the experiences that led Him into new levels of

dependence on God and so qualified Him to be our Saviour and High

Priest. The Greek word for "perfect" used here has the idea of reaching a

predetermined goal.

SEARCH AND LEARN: What three accomplishments of Christ, made pos-

sible through the incarnation, are portrayed in Hebrews 2:14-18? The out-

line that follows will help you see more clearly these three accomplishments.

Complete the outline by filling in the blanks:

1. The conquest of death (verses 14-16).

He destroys the one who rules the kingdom of death, that is,

Those who believe in Him are no longer subject to the



of the fear of death.

2. High Priest and Sacrifice (verse 17).

He had to become like "his brethren" in



Through the incarnation He was qualified to be a



and



High Priest.

The incarnation also provided a sacrifice to make



3. Timely help (verse 18).

Christ has



being



Therefore He is able to



us in our tests.

FURTHER STUDY AND MEDITATION:

"The humanity of the Son of God is everything to us. It is the golden

chain that binds our souls to Christ, and through Christ to God. This is to

be our study. Christ was a real man; He gave proof of His humility in

becoming a man. Yet He was God in the flesh. When we approach this

subject, we would do well to heed the words spoken by Christ to Moses

at the burning bush, 'Put off thy shoes from off thy feet, for the place

whereon thou standest is holy ground' (Ex. 3:5). We should come to this

study with the humility of a learner, with a contrite heart. And the study

of the incarnation of Christ is a fruitful field, which will repay the

searcher who digs deep for hidden

truth."—Selected Messages,

bk. 1, p.

244.

Study the Old Testament passages quoted in this lesson. Look them up

in their original contexts and compare with the use made of them in

Hebrews.

Heb. 1:5



Ps. 2:7; 2 Sam. 7:14

Heb. 1:6



Deut. 32:43 with elements of Ps. 97:7

Heb. 1:7



Ps. 104:4

Heb. 1:8, 9



Ps. 45:6, 7

Heb. 1:10-12



Ps. 102:25-27

Heb. 1:13



Ps. 110:1

Heb. 2:6-9



Ps. 8:4-6

Heb. 2:12



Ps. 22:22

Heb. 2:13



Isa. 8:17, 18

SUMMARY: He who bears the name that is above every name, the One

eternally greater than any angel, became for a while lower than the an-

gels. By so doing He provided a vicarious death, broke the power of the

devil, and became our High Priest. Through the incarnation we have the

assurance that He has won our salvation and cares supremely for us.

Test your understanding of this week's lesson by answering the following

questions as True or False. All answers are to be based on Hebrews 1:5

through 2:18.



1 The Son was not eternally equal with God.



2. The Son at every point in His career was higher than angels.



3 Christ was not High Priest before the incarnation.



The climax of the incarnation was a vicarious death.



Christians are still in bondage to the fear of death.



6 The help that Christ gives is overcoming help.



Jesus' death on the cross was similar to the death of a martyr.

APPLICATION:

How long is

it since I spent a "thoughtful hour" in meditating on the

life of Jesus, especially its closing scenes?

Do I see Jesus during the incarnation as a sort of "Superman," or have I

grasped the reality of His humanity?

Which term used to describe Jesus' humanity in this lesson is most

precious to me? What achievements are made possible by His human-

ity?

What difference does this lesson make to my concept of God, and how

will it affect my witness?

NOTES:

The Better Leader



Lesson

THIS WEEK'S STUDY: Hebrews 3:1 through 4:13.

SAB

MEMORY TEXT: "There remaineth therefore a rest to the people of



God. For he that is entered into his rest, he also bath ceased from his

own works, as God did from his" (Heb. 4:9, 10).

CENTRAL THOUGHT:

Like Israel of old, we are on the way to the

Promised Land, so we must be faithful to Jesus, our Leader.

OVERVIEW: Hebrews 3:1 through 4:13.

I. The Faithful Leader (Heb. 3:1-6).

Christ and Moses Compared

Alike

Unalike

Faithful

Moses

Christ

Part of "house"

Servant

the house

Testified of Christ

Builder of the "house"

Son

Over

the house

Fulfillment

II.

Lessons from Israel s Unfaithfulness (Heb. 3:6-19).

The warning (verses 6-12)

The danger (verses 13-15)

The problem (verses 16-19)

III.

Exhortations to Faithfulness (Heb. 4:1-13).

Rest provided (verses 1-9)

Entering rest (verses 10-13)

INTRODUCTION:

The discussion of the first two chapters of Hebrews

reaches its climax at Hebrews 2:17: "Wherefore in all things it behoved

him to be made like unto his brethren, that he might be a merciful and

faithful high priest in things pertaining to God, to make reconciliation for

the sins of the people." In this verse, the first time that Christ is called

"high priest," two adjectives are

used—merciful and faithful.

Both these

ideas are elaborated in the chapters that follow, but in reverse order:

Christ's

faithfulness is

emphasized first in chapter 3 (this week's lesson)

and His

mercifulness

is emphasized in chapter 4 (next week's lesson).

If we are to enjoy Christian assurance, it is vital that each of us be

convinced that our Saviour and High Priest indeed be trustworthy. No

matter how rough the way, no matter how much circumstances may im-

peril faith, Jesus is utterly constant. As Hebrews 13:8 puts it, He is the

same yesterday, today, and forever. He is both Pioneer and Perfecter of

our faith.

Ours is a world where trust often is betrayed. Every person, it often

seems, has his price, if only it is high enough. But Christ our High Priest

is the faithful one. His human experiences described in Hebrews 2:5-18

showed Him to be unwavering in steadfastness. So in a world of uncer-

tainty and doubt we may be confident of His unswerving reliability. His

faithfulness now and forever is guaranteed by His faithfulness during the

earthly phase of His existence.

But Christ's faithfulness raises a question. He is faithful, but what

about us? The children of Israel who came out of Egyptian bondage had

great opportunities, but they fell short of the reward of the Promised

Land. Will we who are on the way to the heavenly Canaan learn from

their negative example?

We may be sure that our Leader will not fail us. By keeping with Him

we will arrive safely at our eternal destination.

I. THE FAITHFUL LEADER (Heb. 3:1-6).

What does it mean to "consider" Jesus as Apostle and High Priest? Heb.

3:1.

The book of Hebrews, like the entire New Testament, does not con-

cern itself with speculation about the person of Jesus—how He was both

divine and human. Instead, we are called to "consider" Jesus, that is, to

look to Him in contemplation and adoration. We are to keep "our eyes

fixed on Jesus" (12:2, NEB). Here the particular aspect of Jesus brought

to view is His faithfulness.

Jesus' being our High Priest is a familiar idea to Seventh-day Adventists.

But why is He called an "Apostle"? Heb. 3:1. (Compare John 20:21.)

This is the only place in the entire New Testament where Jesus is called

an apostle. The word

apostolos

in Greek meant a delegate, envoy, or

messenger in common usage, but in a Christian context it designated the

original twelve disciples of Jesus and others among the leaders of the

early church, such as Paul. Jesus is called Apostle because He was sent

from the Father to bring salvation to a world without hope. In calling

Jesus "Apostle" in Hebrews 3:1, the writer of Hebrews is reminding us

of the discussion in chapter 2 wherein the Son became for a little while

lower than the angels.

Hebrews 3:2-6 compares and contrasts Christ and Moses. In what way

were these leaders of God's people similar? Verse 2.

MULTIPLE CHOICE: Verses 3 through 6 show that Christ was

greater

The

Church

Ministries Department

R. E. Barron

G. J. Bertochini



C. L. Brooks

H. C. Craig

D. A. Holbrook

Director:

What in the Adventist world is a Church Ministries Depart-

ment? Ever since the General Conference World Session in New

Orleans voted to combine five departments into one, Adventists

around the world have been wondering what is involved and how

it is going to work.

The new Church Ministries Department amalgamates the work

of Lay Activities, Sabbath School, Stewardship and Develop-

ment, Youth, and Home and Family Services. However, these

former departments will retain their identity on the local church

level.

The objective of the Church Ministries Department is to

streamline the system of publication, promotion, and training by

eliminating duplication of materials and seminars. Doing so

will conserve expenses and reduce the number of departmental

personnel.

The General Conference Church Ministries department has a

specific role to fill. According to the report of the Role and Func-

tions Commission, which was voted at the General Conference

session in New Orleans, the department will "develop concepts,

Associates:



provide expertise, produce resources and prepare materials and

publications necessary to preserve the worldwide unity of the

church."* The department will "coordinate, evaluate, and moni-

tor the resources and materials produced by the division offices."

It will also "evaluate the functions and effectiveness of depart-

mental projects on lower levels, counsel with directors of those

departments, and advise administration on progress."

Each associate director will familiarize himself with the func-

tions of all five ministries, although he or she will work primarily

in the specific ministry assigned. For example, the expert for the

Sabbath School junior and earliteen divisions will also be able to

represent the department in the general functions of Lay Activi-

ties, Youth, Stewardship, and Home and Family Services being

carried on in the local church.

"Although a single Church Ministries Department is being

provided for at the conference, union, and General Conference/

division level, the plan also provides that on the local church level

all former ministries are to continue to function." The churches

will continue to maintain the activities and identity of Sabbath

School, Adventist Youth, Lay Activities, Home and Family Ser-

vices, and Stewardship:

*All quotations are from the

Adventist Review,

General Conference Bulle-

tin, p. 9, July 5, 1985.

E. Crane



K. M. Flowers



R. M. Flowers



R. E. Grady



B. Holbrook



G. E. Knowles

Sabbath School still remains Sabbath School. The churches

continue to have a 9:30 program for all seven divisions: Cra-

dle Roll, Kindergarten, Primary, Junior, Earliteen, Youth,

and Adult. The Sabbath School classes operate as usual, and

the lessons still are supplied each quarter.

Lay Activities carries on as lay activities. The churches con-

tinue to direct and train laymen in uniting their efforts with

the pastor and church officers in the final proclamation of the

gospel of salvation. The local church lay activities department

aims to enlist every member into active soul-winning service.

GENERAL CONFERENCE DEPARTMENT OF CHURCH MINISTRIES

ORGANIZATION AND FUNCTION

DIRECTOR

OFFICE MANAGEMENT

COMMITTEE

CHURCH MINISTRIES

COUNCIL

NURTURE AND OUTREACH

COMMITTEE FOR THE

HOME

Muth and Family)

Coordinating Committee

COMMITTEE FOR THE

CHURCH

!Sabbath School and Stestard•hipt

EDITORIAL

COMMITTEE FOR THE

COMMUNITY

ILA! Asitsn

J. L. Martell



S. F. Monnier



P. F. Pedersen



L. S. Ranzolin



P. C. Smith

_ Associates:

M. H. Stevenson



L. R. Van Dolson

Youth continues to work junior and senior youth ages 10-30

inclusive. The church youth still are able to attend Adventist

Youth camps, get involved in witnessing activities, and join

volunteer service programs. The Pathfinder Club maintains

its identity and activities. If anything, camporees, fairs, craft

study, nature exploration, field trips, and other adventures

become more meaningful. Youth from ages 10 to 15 are eligi-

ble to become members. The Pathfinder director is elected as

usual.

The church Stewardship secretary continues to assist in the

implementation of God's plan of systematic benevolence and

encourages the church to maintain its work of planning and

organizing church resources.

Home and Family Services carries on the program of develop-

ing, testing, and promoting family life. It continues to help

members build a healthy atmosphere in their homes.

It becomes clear then that the Church Ministries Department

does not radically change any of the departments and activities of

the local church. Its primary purpose is "the giving of optimum

support to the local church pastor and leaders in those areas of

activity that take place in the local church on a weekly basis."

The General Conference in session voted that "on the local

church level all former ministries are to continue to function."

Assistants:



L. B. Chiomenti



J. L. Joiner



L. M. Peterson

than Moses. Confining yourself to these verses, select the right answer(s)

from the following choices:

Christ was greater than Moses because: (1) He never sinned; (2) Moses

failed as a leader to bring his people into the Promised Land; (3) Christ in

His own person was greater than Moses.

NOTE

the meaning of "house" in Hebrews 3:1-6:

"Here Moses is compared with a steward placed in charge of the affairs

of his master's household (cf. Gen. 15:2; Luke 12:42; 16:1, 2). Joseph

once served in this capacity in the house of Potiphar (Gen. 39:1-6). The

steward was custodian of his master's property and adminstrator of the

household. The 'house' here referred to is God's chosen people, through

whom He purposed to work out the plan of salvation. In ancient times

this house was the Hebrew nation, but now it is the Christian church."—

S.D.A.

Bible Commentary, vol.

7, p. 410.

THINK IT THROUGH:

Can people say of me: "He is faithful in all his

house"? Many people start well, but comparatively few finish well. In

the long haul, faithfulness is more important than superior talent because

someone who cannot be relied upon—no matter how gifted that person

may be—brings disappointment and frustration.

II. LESSONS FROM ISRAEL'S UNFAITHFULNESS (Heb. 3:6-19).

What must we do in order to be part of God's "house"? Heb. 3:6.

What illustration from Israel's history does the apostle use to drive home

the need for faithfulness? Heb. 3:7-11. (Compare Ps. 95:7-11.)

The privilege of membership among God's people is not automatic or

independent of human appreciation of it. It is to be enforced by a life of

confident steadfastness. The story of the wandering tribes of the desert

shows that mere membership in the chosen people is not sufficient to win

the final goal. Membership must be accompanied by faith.

What does the "today" of Hebrews 3:7 signify? (Compare Heb. 3:13, 15;

4:7.)

Today

is God's

now.

It is not to be shunted aside for "a more convenient

season."

Today

denotes urgency, a challenge to immediate consideration

and response. Every day is that "today." "Today" comes as both warning

and invitation.

THINK IT THROUGH: We cannot claim Christian assurance without hav-

ing a close and obedient relationship to Jesus. Moment by moment we must

live in His presence, abiding in Him. Is my today—every today—filled with

the beauty of communion with Him?

WED

In Hebrews 3:12-15 the apostle lists the spiritual dangers that face God's

people as they journey toward the heavenly rest. Note each of the dangers

specified in the passage. Reflect on how each might manifest itself in your

life.

"An evil, unbelieving heart" (verse 12, RSV).

A "heart that turns away from the living God" (verse 12, NIV).

Hardening (verse 13).

"The deceitfulness of sin" (verse 13).

Losing our first confidence (verse 14).

Rebellion (verse 16).

Why did the wilderness generation of ancient Israel fail to reach its goal?

Heb. 3:16-19.

The people of the wilderness generation did not fail:

Because they did not start well.

What better start could they have

had? God manifested mighty acts to deliver them from Egypt. However,

in spite of this good start, most of them never attained the goal.

Because they had a poor leader.

Although Moses did lapse at Meri-

bah , his act was not the cause of Israel's failure. As we learned earlier,

Hebrews describes Moses as "faithful in all his house" (Heb. 3:2).

Verse 19 locates the problem:

unbelief.

This point will come into

sharper focus in chapter 4.

What was "the rest" referred to in Hebrews 3:11-19? (Compare Deut.

12:9.)

III. EXHORTATIONS TO FAITHFULNESS (Heb. 4:1-13).

In Hebrews 4 the writer turns from warning to invitation. Urging his

readers to take heed from the failure of the wilderness generation to enter

Canaan, he holds out before them the divine promise of rest. The people

in view no longer are the children of Israel but the readers themselves. In

the same way, as we read these words of invitation, we should apply them

ourselves:

the "today" of their call is

this

day!

SEARCH AND LEARN: Study the way in which

rest

is used in Hebrews

4:1-11. (Note verses 1, 3, 4, 5, 8, 9, 10, 11.) Next, read the extended quota-

tion from the

S.D.A. Bible Commentary

that follows:

"The line of reasoning in chs. 3 and 4, which centers in the word 'rest,'

is essentially as follows:

"1.

God originally intended that Moses should lead Israel into the Ca-

naan 'rest,' but neither Moses nor the generation that left Egypt entered

Canaan.

"2.

Joshua, however, did lead the next generation into Canaan but be-

cause of their unbelief he could not lead them into God's spiritual 'rest.'

"3.

In the days of David, God renewed the invitation to enter into His

spiritual 'rest.' . . . But it was obvious, by NT times, that Israel as a

nation had not entered into God's 'rest.'

"4.

Nevertheless, God's invitation and promise had not lapsed by de-

fault, for when God determines upon a certain objective He will, ulti-

mately, achieve it despite human failures. . . .

"5.

Accordingly, since God's people have not as yet entered into His

`rest,' it is certain that 'there remaineth . . a rest to the people of God'

(ch. 4:9).

"6.

If Christians will 'come boldly unto the throne of grace' (ch. 4:16),

where Christ ministers as 'the Apostle and High Priest of our profession'

(ch. 3:1; cf. ch. 4:14, 15), they will find One who can 'be touched with the

feeling of their 'infirmities' (ch. 4:15), and will 'obtain mercy, and find

grace to help in time of need' (v. 16). In so doing they will enter into God's

spiritual 'rest,' the 'rest' of soul He has provided for repentant sinners.

Thus, explains the writer, the experience into which Israel had failed to

enter in centuries gone by becomes the privilege of the sincere Christian

today (ch. 3:13, 15).

"7.

'Let us therefore fear, lest, a promise being left us of entering into

his rest, any of you should seem to come short of it. . . . Let us labour

therefore to enter into that rest, lest any man fall after the same example

of unbelief' (ch. 4:1, 11). Faith is the key to entering into God's 'rest' (ch.

4:2; cf. chs. 3:18, 19; 4:6; 11), and we should 'take heed' lest there be in us

`an evil heart of unbelief' (ch. 3:12)."—S.D.A.

Bible Commentary, vol.

pp. 414, 415.

In the light of your study, what do you think the

rest

referred to in chap-

ter 4 is?

What is the relationship of the Sabbath to the "rest" of Hebrews 4?

(See

especially

verses

3, 4, 9.)

From Hebrews 4:3-5 we learn that God's "rest," the rest of redemp-

tion, was available from the foundation of the world. Any failure to enter

rest, therefore—whether that failure be ancient Israel's, the first-century

Christians, or ours—is not God's fault. In verse 9 a new word for "rest" is

used—sabbatismos.

This word, found nowhere else in the New Testa-

ment or the literature of the first century, possibly was coined by the au-

thor. It signified a "Sabbath-rest" (NIV) or a "Sabbath-like rest."

ILLUMINATION:

Notice how Ellen White indicates that the Sabbath has

become a memorial of redemption as well as a memorial of Creation: "In

the beginning the Father and the Son had rested upon the Sabbath after

Their work of creation. . . . Now [on the Sabbath after the crucifixion]

Jesus rested from the work of redemption; and though there was grief

among those who loved Him on earth, yet there was joy in heaven. Glori-

ous to the eyes of heavenly beings was the promise of the future. A re-

stored creation, a redeemed race, that having conquered sin could never

fall,—this, the result to flow from Christ's completed work, God and an-

gels saw. With this scene the day upon which Jesus rested is forever

linked. . . . When there shall be a 'restitution of all things, which God hath

spoken by the mouth of all His holy prophets since the world began'

(Acts 3:21), the creation Sabbath, the day on which Jesus lay at rest in

Joseph's tomb, will still be a day of rest and rejoicing."—The

Desire of

Ages,

pp. 769, 770.

The "rest" to which we are invited in Hebrews 4 is

more than

Sabbath

observance, but it is nonetheless

Sabbath-like.

As we on the Sabbath lay

aside all cares, ceasing from daily toil, so God would have us know the

bliss of unbroken communion with Him. Christ invites us to cast all our

care, all our guilt upon Him and enter into His rest. The Sabbath, there-

fore, is part of our rest in Christ as well as an illustration of it.

Note that in Hebrews 4:3 and 10 the present tense is used—we

now

may enter God's rest. But we also are told that the promise remains for

rest to be entered (verses 1, 6, 9), that we are to fear lest we fall short of it

(verse 1), and that we must strive to enter it (verse 11). Those verses point

afuture

dimension of "rest" as well as a present one. Whereas we now

may know the bliss of salvation in Christ, a joy already realized, we are

nonetheless strangers and pilgrims. The best is yet to be—the future,

eternal home will bring the fullness of that rest when we abide in His

literal presence.

THINK IT THROUGH: Have I entered Christ's rest? Is the Sabbath to me

a day of delight and joy; a symbol of my rest in Jesus?

What spiritual quality is necessary for each of us to attain rest in Christ?

Heb. 4:1, 2, 11.

The key word to emerge from Hebrews 3 and 4 is

faith.

Because this

word is translated in English as either "faith" or "belief," we often fail to

see the way in which this word in its various forms underlies the reason-

ing of these chapters. The same Greek root word underlies the uses that

follow:

Faith



Heb. 4:2

Faithful



Heb. 3:2, 5

Unbelief ("un-faith")



Heb. 3:12-19

To have faith (or to believe)



Heb. 4:3

In our study of Hebrews 11 we will find this word,

faith

(or

faithful-

ness),

being given heavy emphasis as once again the idea of God's people

as pilgrims comes into focus.

What is the "word of God" in Hebrews 4:12, 13? How do these verses fit

the previous discussion about entering God's rest?

Notice how the "word of God" changes from the impersonal of verse

12 to the personal in verse 13: "him with whom we have to do." So the

"word of God" is more than simply the words of the Bible—God stands

behind it. These verses describe the all-seeing eye of God, able to pierce

to the innermost secrets and intentions, laying bare the deepest springs of

action. Putting these verses in this particular context reminds us that we

must be on guard against the sort of disobedience that was Israel's down-

fall. God detects the hardening, evil, unbelieving heart, deceived by sin.

FURTHER STUDY AND MEDITATION:

Meditate on

The Desire of Ages,

chapter 34, "The Invitation"; Mat-

thew 11:28-30.

SUMMARY: Because Jesus is faithful as our heavenly High Priest, we

may have confidence in His mediatorial work. But what about us? Will we

also be faithful? We need to heed the lessons of Israel's failure.

APPLICATION:

•

Do I have the certainty of the faithfulness of Jesus, my High Priest?

•

What does such certainty mean to me?

•

Do I realize that, like Israel in the wilderness, I am on the way to the

Promised Land? What

privileges

does this bring? What

responsibili-

ties?

What

dangers?

•

How can I use the ideas brought out in this lesson to present Jesus and

the Sabbath truth to others?

NOTES:

The deter High Priiest

THIS WEEK'S STUDY: Hebrews 4:14 through 5:10; 7:1-28.

"'sae

MEMORY TEXT: "We have not an high priest which cannot be

touched with the feeling of our infirmities; but was in all points

tempted like as we are, yet without sin" (Heb. 4:15).

CENTRAL THOUGHT:

Because Jesus Christ is our heavenly High

Priest, we may have the assurance that heaven is a place of caring, under-

standing, and timely help.

OVERVIEW: Hebrews 4:14 - 5:10; 7:1-28

The Better Priest

(Heb. 4:14 - 5:10)

The Better Priesthood

(Heb. 7:1-28)

The merciful high priest (4:14-16)

Christ and Aaron (5:1-10)

Melchizedek and Levi (7:1-10)

The new priesthood (7:11-19)

Superiority of the new

priesthood (7:20-28)

INTRODUCTION:

The topic of this week's study is one that is among the

most thrilling of all the Scriptures. It holds deep meaning for Seventh-day

Adventists. While some other Christian denominations teach about Jesus

as Priest, none has developed this teaching in the way we have. Our roots

are found in the doctrine of the heavenly sanctuary and Jesus' ministry

there.

It may come as a surprise to find that only in the book of Hebrews is

Jesus explicitly called a priest. While other portions of Scripture describe

His work in priestly terms—especially the book of Revelation—Hebrews

gives extended treatment to the topic. Indeed, it is the central theological

idea of Hebrews.

We shall work through this topic over three Sabbath School lessons—

this week and the following two. This week we concentrate on the

person

of Jesus as our heavenly High Priest—the "who" of the topic—as found

in Hebrews 4:14 through 5:10 and 7:1-28. Next week we will look at the

ministry

of Jesus as our High Priest—the "where" of the topic, noticing

Hebrews 8:1 through 9:5 in particular. The following week we shall con-

sider the

sacrifice

of Jesus on which His priestly work is based—the

"what" of His high priesthood. That lesson will take up Hebrews 9:6

through 10:18.

These passages of the book of Hebrews are not the easiest passages of

Scripture to understand. Yet, if we will but take the time to study them

carefully and prayerfully, they will reveal a wealth of meaning to each of

us. And this meaning is not only of doctrinal interest—we will find a new

understanding of Jesus, a new sense of heaven as a place of caring and

understanding help, and a new appreciation of what the terrible suffering

of Jesus and His death on Calvary means to us.

The first mention of the high priestly theme is found in Hebrews 2:17.

In Hebrews 8:1, 2 we find: "Now of the things which we have spoken this

is the sum: We have such an high priest, who is set on the right hand of

the throne of the Majesty in the heavens; a minister of the sanctuary, and

of the true tabernacle, which the Lord pitched, and not man." In between

Hebrews 2:17 and 8:1, 2 the theme of Jesus as High Priest is developed.

Last week we learned how faithful He is; this week we study the passages

dealing explicitly with His person as High Priest, as His "merciful"

characteristic is developed by the apostle.

I. THE BETTER PRIEST (Heb. 4:14 - 5:10).

What sort of high priest do Christians have? Heb. 4:14, 15.

Note the contrast between verse 14 and verse 15. Verse 14 points to

His

greatness—Jesus

is the Son of God. It reminds us of chapter 1 of

Hebrews with the arguments for the deity of Christ. But verse 15 reminds

us of the

humanity

of our heavenly High Priest—He has been through the

human experience and is able to sympathize with us in our struggles. This

verse recalls Hebrews 2, which sets forth the sufferings and tests of Jesus

during the time that He was for a little while lower than the angels.

STUDY AND LEARN: Hebrews 4:15 is one of the greatest verses of Scrip-

ture. Study it thoroughly, asking yourself the following questions:

•

How does this verse show the

reality

of the human experiences of

Jesus?

•

How does it show the

extent

of His tests or temptations?

•

How does it show the

nature

of those tests or temptations?

•

How does it show His

victory

in test or temptation?

ILLUMINATION:

"Those who claim that it was not possible for Christ to

sin, cannot believe that He really took upon Himself human nature. But

was not Christ actually tempted, not only by Satan in the wilderness, but

all through His life, from childhood to manhood?

all points He was

tempted as we are, and because He successfully resisted temptation un-

der every form, He gave man the perfect example, and through the ample

provision Christ has made, we may become partakers of the divine na-

ture, having escaped the corruption which is in the world through lust.

"Jesus says, 'To him that overcometh will I grant to sit with me in my

throne, even as I also overcame, and am set down with my Father in his

throne.' Here is the beginning of our confidence which we must hold

steadfast unto the end. If Jesus resisted Satan's temptations, He will help

us to resist. He came to bring divine power to combine with human

effort."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

p. 929.

Because we have such a High Priest what attitude should characterize our

requests? Heb. 4:16.

The Greek word translated "boldly" in Hebrews 4:16 is the word for

"confidence," "assurance," "fearlessness." It occurs in three other

places in this book-3:6; 10:19, 35. Because of its strong emphasis on

Jesus as High Priest and Sacrifice, Hebrews rings with the note of Chris-

tian assurance.

THINK IT THROUGH: How do I look upon the heavenly sanctuary—as a

place of punishment or a place of grace? Do I

now

have confidence that

Jesus is my Saviour and my High Priest?

MATCHING: Hebrews 5:1-4 gives a brief description of the Old Testament

high priests. Identify seven characteristics of the Aaronic priesthood by

writing in the alphabetic designation that best fits the blanks below:

Appointed by



(verses 1, 4).



A. Sin

B. Men

Came from



(verse 1).



C. God

D. Compassion

Acted on behalf of



(verse 1).



E. Offering

F Sacrifices

Offered



(verse 1).



G. Among men

Their work dealt with the



problem (verse 1).

They were to have



toward the erring (verse 2).

They needed to make an



for their own sins (verse 3).

REFLECT on Old Testament history. How often were the characteristics

listed above met in the high priests of old? (Compare 1 Sam. 3:10-13; Jer.

20:1-6.)

The general statement about Israel's high priests found in Hebrews

5:1-4 is an idealized one—what God had intended. Unfortunately, the Old

Testament high priests often were greedy for gain or opposed the word of

God given through the prophets. In the period just prior to the time of this

book, the high priests did not measure up to Hebrews 5:1-4. The Saddu-

SIMPARO



Oanaz0

cee priests of the Gospel accounts considered Jesus an enemy.

SEARCH AND LEARN: In Hebrews 5:5-10 we find a description of Christ

as High Priest. Study this passage carefully and answer the following:

What

two ways

is Christ's priesthood similar to that of the Old Testa-

ment high priests? Heb. 5:5, 10; 5:7, 8.

What

ways

in which His priesthood is different are emphasized?

Heb. 5:5, 6, 8, 10.

In verse 4 the apostle has remarked that the priesthood is not conferred

on the priest by the priest himself. The same is true with Christ. The Fa-

ther appointed Him, as the apostle attempts to show, starting with verse

5. We would

expect

the apostle to say, "So also Christ did not exalt him-

self to be made a high priest, but was appointed by him who said to him,

. . . 'Thou art a priest for ever, after the order of Melchizedek.' " But we

find another element added. God said to him, "Thou art my Son, today I

have begotten thee; as he says also in another place, 'Thou art a priest for

ever, after the order of Melchizedek' " (RSV).

"The apostle sees divine Sonship (Psalm 2:7) to be as vital to Christ's

priesthood as the declaration of Psalm 110:4. Indeed, the order of citing

the passages indicates that the fact of Sonship is logically prior to the

appointment as priest. That is, it is because Christ is

Son

that He may be

designated Melchizedekian priest."—William G. Johnsson,

In Absolute

Confidence,

p. 81.

How does the Old Testament predict the rise of a priest who would be

God's Son and would belong to a new order of priesthood? Heb. 5:6; Ps.

2:7; 110:4.

To which experiences of the earthly life of Christ does the graphic de-

scription in Hebrews 5:7, 8 particularly refer? Compare Matt. 26:36-42;

Luke 22:39-46.

ILLUMINATION:

"The awful moment had come—that moment which

was to decide the destiny of the world. The fate of humanity trembled in

the balance. Christ might even now refuse to drink the cup apportioned to

guilty man. It was not yet too late. He might wipe the bloody sweat from

His brow, and leave man to perish in his iniquity. He might say, Let the

transgressor receive the penalty of his sin, and I will go back to My Fa-

ther. Will the Son of God drink the bitter cup of humiliation and agony?

Will the innocent suffer the consequences of the curse of sin, to save the

guilty? The words fall tremblingly from the pale lips of Jesus,

My Fa-

ther, if this cup may not pass away from Me, except I drink it, Thy will be

done.'

"—The Desire of Ages,

p. 690.

WED

CONSIDER again the seven characteristics of the Old Testament high

priests summarized in Hebrews 5:1-4. Which of them do or do not apply

to Jesus? Mark them below as either Yes (apply) or No (do not apply).

(Do not speculate: base your response on Hebrews 5:6-10; 2:17, 18; 4:14-

16; 7:25-28; 8:3.)

He was appointed by God



Yes / No

He was taken from "among men"



Yes/ No

He acts on behalf of humanity



Yes / No

He offers gifts and sacrifices



Yes / No

His work deals with the sin problem



Yes / No

He is compassionate toward the erring



Yes / No

He needed to offer sacrifice for His own sins



Yes / No

He belongs to the Aaronic order



Yes / No

The Old Testament high priests who were of God's appointment were

but faint representations or illustrations of the greater High Priest who

was to come. Christ alone is the true High Priest—the only one of all

time—because in Himself He is both God and man. In His own person He

bridges the gulf; He is the true Mediator.

II. THE BETTER PRIESTHOOD (Heb. 7:1-28).

Chapter 7 is often considered among the most obscure portions of the

Bible. The shadowy figure of Melchizedek, the mysterious description

"without father, without mother . . . having neither beginning nor end of

days," and the intricacy of the reasoning cause many Christians to pass

over this chapter quickly or to neglect it entirely.

This is unfortunate, because chapter 7 plays an important role in the

carefully constructed argument concerning the high priestly office of

Christ. The chapter is meant to establish two main points:

That Jesus, who did not qualify to be an earthly priest because He

was not born of the tribe of Levi, nonetheless is priest of a new order.

His order of priesthood is superior to the Levitical (Aaronic) one.

In seeking to follow the reasoning of Hebrews 7 we need also to keep

two matters in perspective:

The interest is in Christ, not Melchizedek. Although some have

spent much time in speculation about Melchizedek, such efforts are

misdirected. Melchizedek is introduced only as a way of pointing out the

superiority of Jesus' priestly office.

Psalm 110:4 provides the basis for the discussion. This Old Test-

ament prediction of the rise of a new priest is either referred to directly or

alluded to throughout the chapter.

To aid in your understanding of this difficult passage, we will show the

flow of thought by breaking down Hebrews 7 into the following outline:

A Better Type:

Verses 1-3:

A description of Melchizedek, who is likened to Christ.

Verses 4-10:

Melchizedek shown to be greater than Levi by the fact

that Abraham paid tithe to him and was blessed by him.

Better Law of the Priesthood:

Verses 11-14:

The prediction of a change in the law of the priesthood.

•

Verses 15-19:

The new priesthood of Christ based on indestructible

life and the bringing in of full access to God.

•

Verses 20-22:

The new priesthood confirmed by an oath.

A Better Service:

•

Verses 23-25:

The new priesthood confined to only one Priest.

•

Verses 26-28:

The new priesthood has a sinless Son as priest.

At times Christians have reasoned from Hebrews 7:3 that Melchizedek

was either Christ or the Holy Spirit. Such claims are false. Because Mel-

chizedek is

likened

to Christ, he could not

Christ or the Holy Spirit.

ILLUSTRATION: "As in so many

other instances, the archaeologist's

spade has uncovered remains that shed light on the problem. In an an-

cient inscription Abdu-heba, a king of Jerusalem in the 14th century BC,

writes to the Egyptian Pharaoh: 'Behold this land of Jerusalem. (It was)

not my father (and) not my mother (who) gave (it) to me, (but) the arm of

the mighty king (which) gave (it) to me.'

"That is, the ancients considered the founder of a dynasty to be with-

out father or mother, without genealogy. Here we possibly have the expla-

nation of the Melchizedek description of [Hebrews] 7:3."—William G.

Johnsson,

In Absolute Confidence,

p. 87.

What two actions demonstrated Melchizedek's superiority to Abraham

and to the entire Levitical order? Heb. 7:4-10.

The Jews looked to

Abraham as the father of their nation. But by bless-

ing Abraham and receiving tithe from him Melchizedek showed himself

to be even greater than Abraham.

To what does the "change of the law" in Hebrews 7:12 refer?

The context—Hebrews 7:12-19—makes clear that "the law" being

spoken of is the law of the priesthood. The point is that Psalm 110:4, by

predicting the rise of a new priesthood, shows that the Levitical order is

to be superseded. Under the Levitical order the priestly office was deter-

mined by birth—only members of the tribe of Levi could be priests. This

"law" excluded Jesus who was of Judah's line (see verses 13, 14). But the

new order—the priesthood of Jesus—is of the order of Melchizedek and

no longer tied to Levitical descent.

SEARCH AND LEARN: List the points of superiority of the new (Melchiz-

edekian) order of priesthood mentioned in Hebrews 7:20-28 by filling in the

blanks that follow:

In the

new order Christ becomes priest by an



(verses 20, 21).

He is priest of a better



(verse 22).

The Levitical order had a line of priests but the new order has



only



priest (verses 23, 24).

Under the new order Christ continues



(verse 24).

Under this order Christ is able to



(verse 25).

As priest of the new order Christ is



(verse 26).

Christ has no need to offer



(verse 27).

Mortals served as priests under the Levitical system but Christ is

consecrated



(verse 28).

FURTHER STUDY AND MEDITATION:

Read

Early Writings,

pages 250-256.

"The record tells us nothing about his [Melchizedek's] pedigree, his

birth, or death. So far as the record goes, no beginning nor end of life is

given; and it was the custom, therefore, among the Jews, to speak of such

as having no genealogy, no mother, no father, no beginning of days, nor

end of life. And considering that all these expressions are used simply

from the standpoint of the record, there is no difficulty. Melchizedek sud-

denly appears upon the scene of action, an eminent servant of God, com-

bining, in his own person the double office of king and priest. All before

him is blank; all following him is blank. Neither birth nor death appearing

in the scene, he becomes a fitting prototype of Christ in his position of

priest-king in this dispensation."—Uriah Smith,

Review and Herald,

Nov. 5, 1895.

SUMMARY: The knowledge that we have a merciful, compassionate High

Priest in heaven gives us strong confidence. He is the one and only true

Priest; His priesthood is superior to every other priesthood, the Levitical

order included. We need no other mediator, no human priest.

APPLICATION:

What difference does it make to me to know that I have "such an high

priest"? Consider, for example, does it make a difference: when I feel

discouraged? in my concept of heaven? in my hour of test?

Sometimes we feel lonely and wonder if anyone cares. Do the ideas

presented in this lesson suggest where I can find help?

How can I make the marvelous truths of this lesson real to others?

NOTES:

The Better Ministry

THIS WEEK'S STUDY: Hebrews 8:1 through 9:5.

SAB

MEMORY TEXT: "Wherefore he is able also to save them to the

tPIVI'

uttermost that come unto God by him, seeing he ever liveth to make

intercession for them" (Heb. 7:25).

CENTRAL THOUGHT:

Christ our High Priest is a minister of the true

sanctuary, which is the heavenly, and mediator of the new covenant.

OVERVIEW: Hebrews 8:1 - 9:5

The Better Sanctuary—the Heavenly

(Heb. 8:1-5; 9:1-5)

The Better Covenant

(Heb. 8:6-13)

The true sanctuary: the heavenly

(8:1-5)

The earthly sanctuary a shadow

(9:1-5)

A better ministry (8:6)

Better promises (8:6-12)

End of the old covenant (8:13)

INTRODUCTION:

During the past 200 years the achievements of science

have been breathtaking. Ancient scourges such as smallpox have been

vanquished; men have left footprints in the lunar dust; the secrets of the

atom have been unlocked. The technology accompanying scientific ad-

vances has profoundly affected modern life—lighting and heating, the

telephone, the automobile, the airplane, radio, television, the computer.

The list goes on and on, touching almost every area of life.

Because of these successes, many people today put their trust in the

"scientific method." They confine reality to what can be observed by the

senses—what can be seen or felt, heard or weighed. They question

whether anything that cannot be measured by the scientific yardstick ac-

tually exists.

The book of Hebrews presents a strong alternative to this way of think-

ing. Unlike some ancient schools of thought that taught that the world

was inherently evil or merely illusion, the apostle tells us that the world is

real and was made "by the word of God" (Heb. 11:3). But he also argues

that this world is not the ultimate reality—the realm of heaven, where

Christ is our High Priest in the heavenly sanctuary, has an eternal quality

that this world does not have.

To the early Jewish Christians, no doubt still attracted to the beauty of

the Jerusalem temple and its impressive rituals, his words would bring a

message of assurance after the Jerusalem temple was destroyed. The

real

sanctuary is in heaven, he was telling them, and the

genuine

high priest is

our Saviour, Jesus Christ.

That message can comfort our hearts also. We need to look beyond the

temporal, to raise our sights heavenward, to enter by faith into the heav-

enly sanctuary where Jesus makes intercession for us. By seeing Him

"within the veil" we will have an anchor of the soul, sure and steadfast

(Heb. 6:19), and find a life of full assurance.

I. THE BETTER SANCTUARY (Heb. 8:1-5; 9:1-5).

What is the chief point of the first seven chapters of the book of Hebrews?

Heb. 8:1.

"Now this is my main point: just such a high priest we have, and he has

taken his seat at the right hand of the throne of Majesty in the heavens"

(Heb. 8:1, NEB).

"We

have

such a high priest"—this central affirmation echoes

throughout Hebrews:

"He is able to succour them that are tempted" (Heb. 2:18).

"We have a great high priest that is passed into the heavens" (Heb.

4:14).

"He is able to save them to the uttermost" (Heb. 7:25).

"Having . . . boldness to enter into the holiest by the blood of Jesus"

(Heb. 10:19).

"We have an altar" (Heb. 13:10).

The book of Hebrews rings with certainty, with confidence in the heav-

enly realities made sure by Jesus Christ.

THINK IT THROUGH: Can I say with assurance, "I have such an high

priest, who is set on the right hand of the Majesty in the heavens"?

Why is the sanctuary where Jesus ministers better than the earthly tem-

ple? Heb. 8:2.

ILLUMINATION:

"The sanctuary. . . .

Scholars quite uniformly hold

that the Greek form [for the word translated "sanctuary"] is a neuter plu-

ral. . . . The fact that [a plural is used] . . . does not of itself prove that

there are two apartments in the heavenly sanctuary. However, that

Christ's work in the heavenly sanctuary is conducted in two apartments,

or 'two great divisions,' is transparently evident from a comparison of the

earthly with the heavenly, for the earthly was 'a copy of the true one' (ch.

9:24, RSV) in heaven."—S.D.A.

Bible Commentary, vol.

7, p. 444.

How much detail does the apostle give us about the heavenly sanctuary

itself? Heb. 8:5. (Compare 9:24.)

Beyond calling the earthly sanctuary an "example" (Greek

hupodeig ma ,

which means "copy," "imitation," "sketch," "tracing," or

"representation"), a "shadow" (or "foreshadowing"), or "figure" (Greek

antitupa,

meaning "copies," "representations") of the heavenly, the

apostle gives no details of the actual heavenly sanctuary. We may be sure

of its reality, however, and that it was far more glorious than the earthly

temple.

ILLUMINATION: "The matchless splendor of the earthly tabernacle

reflected to human vision the glories of that heavenly temple where Christ

our forerunner ministers for us before the throne of God. The abiding

place of the King of kings, where thousand thousands minister unto Him,

and ten thousand times ten thousand stand before Him (Dan. 7:10); that

temple, filled with the glory of the eternal throne, where seraphim, its

shining guardians, veil their faces in adoration, could find, in the most

magnificent structure ever reared by human hands, but a faint reflection

of its vastness and glory. Yet important truths concerning the heavenly

sanctuary and the great work there carried forward for man's redemption

were taught by the earthly sanctuary and its services."—The

Great Con-

troversy,

p. 414.

SEARCH AND LEARN: Study glimpses into the heavenly sanctuary given

in vision to some biblical prophets (Isa. 6:1-4; Eze. 1:4-28; Rev. 4:1-11).

What impression do you take from these accounts? Is the description to be

understood literally?

reading these biblical accounts and in studying Ellen White's

descriptions of heavenly things, we sense the inadequacy of human lan-

guage to portray the glories of heaven. Word pictures drawn from earthly

experience are pressed into service but fall far short. Some details clearly

cannot be taken literally in these descriptions. Yet we may be quite sure

that, while the heavenly realities transcend our imagination and present

understanding, they are nonetheless real.

What was "the pattern" referred to in Hebrews 8:5? Compare Ex.

25:1-40 (especially verses 9, 40); Num. 8:4; Acts 7:44.

"After the pattern.

This shows that though the workmanship was

man's, the plan was God's. God has ever counted upon human agencies to

cooperate in the building of His house. In this work every individual may

have the satisfaction of taking part.

"In the mount Moses saw 'a miniature representation' of the heavenly

sanctuary (PP 343; Acts 7:44; Heb. 8:5), the 'true tabernacle' (Heb. 8:2).

The one on earth is said to be a 'pattern' of 'heavenly things' (Heb. 9:23,

24) because it was made 'according to the pattern' shown to Moses (Heb.

Gal= q:



eaft.17 ,Th3430

8:5). It was a 'copy' of the 'great original' in heaven (GC 414). In vision

John was ushered into the heavenly sanctuary (Rev. 15:5), where he saw

the ark (Rev. 11:19), the altar of incense (Rev. 8:3-5), and possibly the

candlestick (Rev. 1:12; 11:4). There is, thus, 'indisputable proof of the

existence of a sanctuary in heaven,' where the Ruler of the universe sits

enthroned (GC 415) and where Christ ministers as our great high priest

(Heb. 8:1, 2).

"It is futile, however, to speculate as to the dimensions, exact appear-

ance, or precise arrangement of the heavenly sanctuary, for 'no earthly

structure could represent its vastness and its glory' (PP 357). Man is 'in

the image of God' (Gen. 1:27), yet only Christ is 'the express image of his

person' (Heb. 1:3). Anything finite can at best but dimly resemble that

which is infinite. Moses was shown not the heavenly sanctuary itself, but

a representation of it. The earthly sanctuary was patterned after that in

heaven to the extent that it was a vivid representation of the various as-

pects of Christ's ministry on behalf of fallen man (PP 357). We should

focus our attention on what He is doing for us there, as Paul does in He-

brews (Heb. 3:1; 10:12, 19-22; etc.)."—S

.D.A. Bible Commentary, vol.

p. 636.

Hebrews 9:1-5 gives a brief description of the earthly sanctuary, with its

two apartments and furniture. How much interest does the apostle indicate

in the details of the earthly sanctuary? Heb. 9:5.

Bible students often have drawn attention to the various items of the

earthly sanctuary and showed how they were types of Christ. In the book

of Hebrews, however, that line of thought is not followed. Apart from the

brief description of the earthly sanctuary in 9:1-5 no reference is made to

the details of the sanctuary. The interest in Hebrews is on the

ministry

Christ in the heavenly sanctuary.

In order for Christ to serve as high priest in the heavenly sanctuary, what

did He need? Heb. 8:3, 4. (Compare 5:1.)

The

high priestly work of Christ required:

That He be

qualified

to serve as high priest (that is, in His own per-

son).

That He have a

sacrifice

to offer.

In order for Christ to fulfill each of these requirements the incarnation

was necessary. Notice how Hebrews 2:17, which comes at the conclusion

of the discussion of Christ's humanity, contains both these ideas: "There-

fore he had to be made like his brethren in every respect, so that he might

become a merciful and faithful high priest in the service of God, to make

expiation for the sins of the people" (Heb. 2:17, RSV).

SEARCH AND LEARN: In what kinds of activities is Christ involved in His

"more excellent ministry" in heaven above? Heb. 7:25; John 16:7; Rev.

1:12-20; 5:11-14; 19:11-16; Dan. 7:9-14.

WED

The picture of the heavenly sanctuary given in Scripture is far from pas-

sive. The heavenly sanctuary is the throne-room of the universe, the di-

vine headquarters in the great controversy between good and evil. As our

Mediator, Christ continually applies the benefits of His sacrifice. He also

directs the affairs of the church, sending forth the Holy Spirit and receiv-

ing the worship of heaven. Since 1844 He has been involved in the second

phase of His high priestly ministry, the work of investigative judgment.

THINK IT THROUGH: The doctrine of the heavenly sanctuary is a unique

part of Seventh-day Adventist heritage. What does this doctrine mean to me

in my daily living as a Christian? What does it tell me about the present?

about the future? Does it lead me to fear or to a holy assurance in Christ?

II. THE BETTER COVENANT (Heb. 8:6-13).

Hebrews 8:6 mentions three aspects in which Christ's work is superior to

that of the Old Testament dispensation. What are they?

What is meant by the "first covenant"? Heb. 8:7.

In Hebrews 7:19-22 and 9:1 the first covenant is linked with the Old

Testament sacrificial system. From this it is clear that by the first cov-

enant the author means more than the promise which the Israelites made

at Sinai and which they broke almost immediately (Ex. 19:3-9; 32:1-8).

"First covenant.

By this expression the author designates the system in

force in

times since Sinai, of which the Levitical priesthood was an

integral part."—S.D.A.

Bible Commentary, vol.

7, p. 445.

SEARCH AND LEARN: Summarize the blessings of the new covenant.

Heb. 8:8-12. (Compare Jer. 31:31-34.) The list below will direct you as you

fill

in the blanks:

The law is now put in



and



(verse 10).

A personal knowledge of



(verse 10).

No need for any



(verse 11).

Sins will be



no more (verse 12).

THINK IT THROUGH: The words of the new covenant are filled with hope

and grace. Which part of the

new

covenant has greatest appeal to you?

Why?

TAU

In light of the statement of the new covenant in Hebrews 8:8-12, what are

the "better promises" of verse 6?

What is it that has become "old" and "ready to vanish away"? Heb.

8:13. (Compare 10:16-18.)

Under the Old Testament system sacrifices and offerings were contin-

ually brought before God as the way of dealing with sin. But these animal

sacrifices, no matter how often they were presented, could not in them-

selves remove sins, "for it is not possible that the blood of bulls and goats

should take away sins" (Heb. 10:4). But Christ, by offering Himself,

made a perfect, once-for-all sacrifice. This is the sacrifice which is the

basis of His heavenly work as High Priest. His sacrifice and work, how-

ever, have made obsolete all other sacrifices and human priesthoods. In

light of the heavenly sanctuary and its ministry, all human temples and

systems have no more value.

In Hebrews 13:20 Christ's death is connected with "the everlasting

covenant." What is the relationship of the everlasting covenant to the new

covenant of chapter 8?

"The writer of Hebrews refers to the covenant with ancient Israel as

the 'first,' or 'old,' covenant, and that with Christian believers as the

`second,' or 'new' (ch. 8:7, 13). Essentially, the provisions, conditions,

and objectives of the 2 covenants are identical. The chief difference is that

the 'old' covenant was made with Israel as a nation, whereas the 'new' is

made with individual believers in Christ. The 'new' covenant is also called

an 'everlasting' covenant. . . . It became operative in Eden when man

sinned, but was not ratified until the blood of Christ was shed on the cross

(Heb. 13:20). The 'old' covenant was ratified at Sinai (Ex. 24:3-8). The

`old' covenant was, in fact, a temporary arrangement designed to enable

those bound by its provisions to enter into the privileges and responsibil-

ities of the 'new,' or 'everlasting,' covenant."—S.D.A.

Bible Dictionary,

article, "Covenant."

THINK IT THROUGH: By the "covenant" theme of Scripture God ex-

presses His desire to have fellowship with men and women. He uses an idea

common in human dealings to show how closely He wants us to be tied to

Him. Do I appreciate the marvel of the everlasting covenant—that the eter-

nal God wishes to be my Friend, and has made provision to deal with my sin

problem?

FURTHER STUDY AND MEDITATION:

Read

The Great Controversy,

pages 409-422. Note particularly the fol-

lowing from pages 421 and 422: "As the typical cleansing of the earthly

was accomplished by the removal of the sins by which it had been pol-

luted, so the actual cleansing of the heavenly is to be accomplished by the

removal, or blotting out, of the sins which are there recorded. But before

this can be accomplished, there must be an examination of the books of

record to determine who, through repentance of sin and faith in Christ,

are entitled to the benefits of His atonement. The cleansing of the sanctu-

ary therefore involves a work of investigation—a work of judgment. This

work must be performed prior to the coming of Christ to redeem His

people."

Use a concordance to study the biblical idea of "covenant."

"The apostle discusses two periods of history, two economies of the

plan of God. The first, which he calls 'the first covenant,' centers in the

Levitical priesthood and the Old Testament sanctuary and rituals. It can-

not finally handle the sin problem

in itself—that

is its deficiency. Only the

death of Christ can offer decisive removal of the sins committed under

that covenant (see 9:15). Because He is high priest of a totally new order,

ministering His own sacrifice in a heavenly tabernacle, he inaugurates a

new covenant.

"The second idea—access to God—he has hinted at before. Already

the apostle had exhorted his Christian readers that, 'since then we have a

great high priest, . . . let us with confidence draw near to the throne of

grace' (4:14-16). Again, he had mentioned that the Melchizedekian priest-

hood of Jesus brings in 'a better hope . . . through which we draw near to

God' (7:19).

"In the nith and tenth chapters, however, he amplifies the ideas. The

old cultus, he brings out, provided only partial, limited access to God, but

the new (in Jesus) has opened the way for all to the presence of God."—

William G. Johnsson,

In Absolute Confidence,

p. 106.

SUMMARY:

As glorious as the earthly sanctuary was, the heavenly is

greater. Christ, our High Priest, is superior to any human priest and His is

a "more excellent" ministry. He is priest of the new covenant under

which an all-sufficient sacrifice for sins is provided and which makes ob-

solete all other sacrifices and priestly systems.

APPLICATION:

•

Am I aware that I live in the time of the investigative judgment in the

heavenly sanctuary, just before the second coming of Christ?

•

Does the doctrine of the heavenly ministry of Christ give me strength

for today and hope for tomorrow?

•

Have I entered into the "everlasting covenant" provisions? Do I claim

the promises of Hebrews 8:8-12?

•

What approaches can I suggest in telling others of the good news of this

lesson?

NOTES:

The Better Sacrifice

THIS WEEK'S STUDY: Hebrews 9:6 through 10:18.

S A B

MEMORY TEXT: "Christ was once offered to bear the sins of

many; and unto them that look for him shall he appear the second

time without sin unto salvation" (Heb. 9:28).

CENTRAL THOUGHT:

By His death on the cross Christ provided an all-

sufficient sacrifice for sin. That opens the way for unhindered access to

God and solves the age-old problem of sin.

OUTLINE: Hebrews 9:6 - 10:18.

The Need of Sacrifice (9:15-22).

II.

Limitations of the Old Testament Sacrifices (9:6-10; 10:1-4).

M. Christ's Death—A Better Sacrifice (9:11-14, 23-28; 10:5-18).

INTRODUCTION:

Can Jesus deal with the problem of guilt? That is the

ultimate question. No matter how magnificent His person, no matter how

close and sympathetic He is to us as a result of His own sufferings, the

question that counts is Can He solve the dilemma of human sin? Every

high priest is ordained to "offer both gifts and sacrifices

for sins"

(Heb.

5:1). How, then, does our heavenly High Priest remove sin?

For much of the twentieth century people have been taught to set aside

guilt feelings. The vocabulary of "sin" and "guilt" has been swept under

the rug. But a change of words has not changed people. Dr. Karl Men-

ninger, famous psychiatrist, has shown in his book

Whatever Became of

Sin?

that the dilemma of human guilt is as real today as it was before

Sigmund Freud came on the scene. The concern of the book of Hebrews

to show how Christ as High Priest deals with the sin problem is as up to

date as it was in the first century A. D.

In Hebrews 1:3 we read that Christ "by himself purged our sins." In

chapter 2:17 we are told that the incarnation and human experiences of

the Son enabled Him to "become a merciful and faithful high priest in the

service of God, to make expiation for the sins of the people" (RSV).

Chapters 9 and 10 of the book of Hebrews elaborate these ideas. They

portray the death of Christ on Calvary as an all-sufficient sacrifice for sin.

The work of Christ as Sacrifice is explained in Hebrews 9:5 through

10:18. In this passage three intertwining aspects are covered:

(1)

the

teaching about sacrifice in general, (2) the Old Testament sacrifices, and,

most emphasized, (3) the perfect sacrifice of Jesus. In order to provide

the clearest explanation of the passage we will not follow it through in

strict order of the verses but instead will trace each of these three aspects

in turn.

OVERVIEW: SACRIFICES COMPARED

References

All Sacrifices

Old Testament

Sacrifices

Christ's

Sacrifice

9:6-10

Limitations:

•

Lack of access

•

Ceremonial

efficacy only

9:11-14

Full access to God

Able to purify

from sin

9:15-22

Covenant requires

the shedding of

blood for the

remission of sins

9:23-28

A perfect, once-

for-all sacrifice

10:1-4

Repetition,

no finality

10:5-18

Brought to an end

A completed

sacrifice

I. THE NEED OF SACRIFICE (Heb. 9:15-22).

What spiritual "law" underlies the sacrificial system? Heb. 9:22.

"Almost all things.

There were certain exceptions. Some things were

cleansed with fire or water, without any use of blood (Num. 19; 31:23,

24)."—S.D.A.

Bible Commentary, vol.

7, p. 455.

CONSIDER carefully the idea that forgiveness of sins requires shedding of

blood. Evaluate each of the following ideas that have been suggested to ex-

plain it:

God is a "bloodthirsty" deity—He demands blood before He for-

gives.

God is cruel and exacting, reluctant to forgive.

God's justice demands death, despite the readiness of His mercy to

grant forgiveness.

Sin is a terrible reality, not cheaply forgiven; the law of Hebrews

9:22 shows the

cost

of forgiveness.

Since "the wages of sin is death," the sacrifice that is substituted for

the sinner has to die.

Because the plan of salvation centers in Jesus, who was "the Lamb

slain from the foundation of the world" (Rev. 13:8), the Old Testa-

ment system of types had to involve the sacrifice of animals.

To some people the entire idea of animal sacrifices is abhorrent. The

slaughter of defenseless animals in religious ritual seems to involve a

gross misconception of morality and true religion. But we must never for-

get that the Old Testament sacrificial system was given by God Himself to

demonstrate, among other things, how abhorrent sin is. It was the way

that faith in the plan of salvation was shown in Old Testament times. By

following it a person demonstrated belief in the way provided by God for

the forgiveness of sins. Beyond its importance as a teaching vehicle for

God's people of old, it dimly foreshadowed the marvel and mystery of

Calvary, where God Himself would provide the answer to the terrible di-

lemma of human sin.

THINK IT THROUGH: Does the fact that "without shedding of blood is no

remission" give me a heightened awareness of the sinfulness of sin? Of the

price paid for my redemption?

What position is Christ enabled to fill because of His death? Heb. 9:15.

Remembering that our English words

covenant

and

testament

are

translations of the same Greek word, the Revised Standard Version of

Hebrews 9:15 will help you to see more clearly the reasoning:

"Therefore he is the mediator of a new covenant, so that those who are

called may receive the promised eternal inheritance, since a death has

occurred which redeems them from the transgressions under the first

covenant."

The expressions for "new covenant" and "first covenant" here are

identical with those in Hebrews 8:7, 8, 13. It is obvious that Hebrews 9:15

is picking up the discussion of chapter 8 and that "covenant" is to be pre-

ferred to "testament."

Study Hebrews 9:16, 17. Is the passage talking about "covenant" or

"testament" (that is, a will)? What is the point of the discussion?

The overall meaning of verses 16 and 17 is clear. The point is the fulfill-

ment of the promises of the new covenant, quoted in chapter 8 from Jere-

miah 31:31-34. The new covenant is now in force because the death of

Christ has ratified it.

How was the "first covenant" inaugurated? Heb. 9:18-21. (Compare Ex.

24:6-8.)

ILLUMINATION:

"The blood of the Son of God was symbolized by the

blood of the slain victim, and God would have clear and definite ideas

preserved between the sacred and the common. Blood was sacred,

inasmuch as through the shedding of the blood of the Son of God alone

could there be atonement for sin (ST July 15, 1880)."—Ellen G. White

Comments,

S.D.A. Bible Commentary, vol.

1, p. 1112.

H. LIMITATIONS OF THE OLD TESTAMENT SACRIFICES (Heb. 9:6-

10; 10:1-4).

Under the Old Testament sanctuary system, who alone had access to the

presence of God? Heb. 9:6, 7.

While

the Old Testament sanctuary was impressive and the knowledge

that God Himself was manifested in the Shekinah glory over the mercy

seat was thrilling, the entire system was one of limited access to the pres-

ence of God. Only the priests could enter the holy place, and only the

high priest could go into the most holy place—and that but once a year,

on the Day of. Atonement. The vast majority of the people were excluded,

entirely dependent on priestly mediation.

How does the earthly sanctuary relate to the heavenly? Heb. 9:8, 9.

The earthly sanctuary is called a "figure" (Greek

parabole,

parable) of

the heavenly. The apostle reasons here that while the earthly sanctuary

was "standing," that is, served its valid function, the way into the heav-

enly sanctuary was not yet revealed.

"Christ's high-priestly ministry in the 'more perfect tabernacle' (v. 11)

could not begin until the earthly tabernacle service ended."—S.D.A.

Bi-

ble Commentary, vol.

7, pp. 450, 451.

THINK IT THROUGH: Sometimes we marvel at the privileges granted to

ancient Israel of having God's presence manifested among them in the sanc-

tuary. Do I grasp the fact that Christ has opened to me the heavenly sanctu-

ary?

LIST the limitations of the Old Testament sanctuary as set out in Hebrews

9:9, 10. The following table will help you. Complete it by filling in the

blanks:

Not the "real" sanctuary: a



of the real (verse 9).

No final solution to sin: could not make



(verse 9).

External (or ceremonial) purification•



ordinances

(verse 10).

Temporary: given until the



(verse 10).

What "law" is referred to in Hebrews 10:1?

The context makes clear that the "law" here is the law of sacrifices—

the entire priestly code associated with the sanctuary. "Law" is being

used in a similar way to Hebrews 7:11, 12. The priestly, sacrificial code

was but a shadow of the Christ, the true High Priest and His death, the

true sacrifice for the sins of all humanity in all ages.

NOTICE how Hebrews 10:1-3 stresses the

repetition

of Old Testament

sacrifices:

Verse 1: "Year by year," "continually."

Verse 2: "not cease," "no more conscience."

Verse 3: "remembrance," "every year."

Why did the Old Testament sacrifices have to be repeated over and over?

Heb. 10:4.

Sin is a moral offense, not to be purged by material means. Without the

death of Jesus all the sacrifices of the Old Testament would have availed

nothing. The men and women of ancient times who found peace with God

by following His prescribed way of forgiveness—the sanctuary—did so

only by virtue of God's Lamb who would die for the sins of the world.

We should never think that the sanctuary system of the Old Testament

belonged to "primitive" religion. We must not forget that God Himself

was its author. At the same time it clearly was a system of limitations. If it

had been able to cope with the sin problem Christ need not have come and

died. Hebrews 9:6-10 and 10:1-4 underscore the limitations of the cere-

monial system:

Lack of access.

No finality in dealing with sin.

Not the "real" or the "true."

Temporary.

III. CHRIST'S DEATH—A BETTER SACRIFICE (Heb. 9:11-14, 23-28;

10:5-18).

In contrast to the limitations of the old system, what has Christ achieved

by His death? Heb. 9:11, 12.

Note how the superiority of Christ's work is emphasized in these

verses:

He is High Priest of the good things

that have come

(verse 11,

RS V)—fulfillment of the promises.

The better sanctuary (verse 11).

His own blood instead of animal blood (verse 12).

has obtained

eternal redemption (verse 12).

Because Christ

has done

these things, Christian assurance is not a

myth. It is rooted in the person and work of our Saviour, Lord, and High

Priest—Jesus Christ.

WED

Compare and contrast the efficacy of the blood of animals with the blood

of Jesus. Heb. 9:13, 14.

What is meant by the "blood" of Christ?

"Probably it is impossible to supply a precise equivalent for the term

`blood' here. Certainly it stands for more than merely death. Throughout

chapters 9 and 10, the apostle keeps the

applying

of blood to the fore. The

idea is the pouring out of life in death, of a powerful medium that gathers

up defilement

itself.

"For just as defilement and purification touch religious springs deep

within us, so does blood. As mankind in all times and places has sought

cleansing from the dirt of sin he has turned to bloody sacrifices. The

range of practices is enormous. The sacrificial victims include all forms of

life, including human. The benefits sought are diverse. But the human

spirit continually testifies that we must pour blood out. And among all the

agencies man has sought to purge defilement—water, salt, smoke, oil,

and so on—blood has been the preeminent one."—William G. Johnsson,

In Absolute Confidence,

pp. 111, 112.

How far does the purifying efficacy of the blood of Christ extend? Heb.

9:23, 24.

The "patterns of things in the heavens" (verse 23) are the earthly sanct-

uary and its services. They were purified with the blood of animals. But

the "heavenly things themselves require better sacrifices to cleanse

them" (NEB)—Christ's own blood. Hebrews 9:23 strongly implies the

cleansing of the heavenly sanctuary. (Compare Dan. 8:14.)

In contrast to the repetition of Old Testament sacrifices, how often must

Christ die as Sacrifice? Heb. 9:25-28; 10:10.

must never suggest that the death of Christ was not an all-sufficient,

single, atoning sacrifice for sins.

"Our great High Priest completed the sacrificial offering of Himself

when He suffered without the gate. Then a perfect atonement was made

for the sins of the people. Jesus is our Advocate, our High Priest, our

Intercessor. Our present position therefore is like that of the Israelites,

standing in the outer court, waiting and looking for that blessed hope, the

glorious appearing of our Lord and Saviour Jesus Christ."—Ellen G.

White, Manuscript 128, 1897.

CONTRAST the Old Testament sacrificial system with Christ's ministry in

the heavenly sanctuary, as set out in Hebrews 10:11, 12. Complete the chart

that follows in order to see more clearly the sharp contrasts that are being

made.

Old Testament System

Christ's Ministry

"Every

priest"

Stands

"Same sacrifices"

Daily

"Never take away sins"

man"

sacrifice"

"one sacrifice

THINK IT THROUGH: Am I personally convinced that Christ's death is

all-sufficient? Have I found its cleansing power?

FURTHER STUDY AND MEDITATION:

•

Read

The Desire of Ages,

pages 741-757.

•

Study the references to "blood" in the book of Hebrews, especially

9:7, 12, 13, 14,18, 21, 22; 10:4, 19, 29; 12:24.

SUMMARY:

The terrible problem of human sin demands a system of

sacrifice. During Old Testament times the sanctuary system provided

God's way of forgiveness. But that system was limited; only in Christ,

God's once-for-all sacrifice, could the true answer to the sin problem be

found.

APPLICATION:

•

Do I

grasp the terrible

cost

of sin? The

cost

of my forgiveness?

•

Mediator, Priest, Sacrifice—Christ is all of these for me. Has this les-

son deepened my love for Him?

•

All around are people bearing a load of guilt. How can I present to them

the good news of this lesson?

NOTES:

The Better Hope

THIS WEEK'S STUDY: Hebrews 10:19-39.

SAB

MEMORY TEXT: "Cast not away therefore your confidence, which

PM.

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hath great recompence of reward" (Heb. 10:35).

CENTRAL THOUGHT:

Fully assured that Christ as our High Priest

ministers in our behalf, we must persevere in the Christian life as we

await His return.

OVERVIEW—Heb. 10:19-39

Heb. 10:19-25

Heb. 10:26-31

Heb. 10:32-39

Living in full

assurance

Strong warning

Awaiting Christ's

return

INTRODUCTION:

The "therefore" of Hebrews 10:19 marks the transi-

tion from exposition to application. Since chapter 7:1 we have been fol-

lowing an unbroken line of reasoning designed to establish that Christ is

High Priest and Sacrifice. We have been told that He is a better Priest,

belonging to a better order of priesthood; that He ministers a better sacri-

fice in a better sanctuary, and that He is the Mediator of a better covenant

established on better promises. The theologial section that we have been

studying contains an involved line of development that requires our deep-

est concentration; but it provides the foundation of our life in Christ. It

tells us what Christ

has done

and is

doing now

for us.

Next the question comes: What about us? In view of God's gracious

provision in Christ Jesus, how shall we live? The "what" of the good

news calls for a "what shall I do?" response from us that is appropriate to

the grace bestowed upon us. From chapter 10:19 onward, the book of

Hebrews shows how the teaching of the earlier chapters should affect our

lives. We find warning and exhortation (10:19-39), a reminder that Chris-

tian life is a pilgrimage (chapter 11), and a restatement of the privileges

and counsels that have been sounded earlier (chapters 12 and 13).

In this week's lesson, built on Hebrews 10:19-39, we study what it

means to live in full assurance of the great truths studied in earlier les-

sons. We will find that when we live the life of assurance we will not take

lightly the privileges and the responsibilities of the Christian. We will not

presume upon the sacrifice of Jesus once offered for us. Nor will we turn

back to the world. Rather, we will press on with faith and confidence,

eagerly looking for the hope of all ages—the return of Jesus.

The ideas of Hebrews 10:19-39 are of great importance to all Chris-

tians, but especially to Seventh-day Adventists. They help to guard us

against falling into one or the other of the following errors:

Lesson

A lack of assurance and confidence in our salvation in Christ, doubt-

ing whether our sins have been forgiven and whether we belong to

Him.

A carelessness in Christian living that claims that the death of Jesus

allows us to disregard His standards of faith and practice.

I. LIVING IN FULL ASSURANCE (Heb. 10:19-25).

As believers in Jesus Christ as our High Priest in the heavenly sanctuary,

with what attitude do we come before Him? Heb. 10:19, 22.

"Those who 'draw near' must do so with unwavering faith in the power

of Christ to cleanse the soul from sin and to impart grace to live above sin.

Doubt and unbelief rob a person of the capacity to appropriate the saving

merits of the Saviour. The importance of faith to a living Christian experi-

ence constitutes the theme of chs. 10:38 to 11:40."—S.D.A.

Bible Com-

mentary,

vol. 7, pp. 462, 463.

What are the three great facts on which Christian assurance is based?

Heb. 10:19-22.

The apostle reasons that we have:

Access to God with confidence because Jesus has opened the way

for us.

A High Priest who cares for us.

Purification from the guilt of sin.

Explain how "veil" and Christ's "flesh" are connected. Heb. 10:20.

"Ancient commentators generally understood the veil here to represent

the means of entrance, that is, the doorway by which the divine presence

is approached. However, 'veil' seems here to be used in the sense of that

which hides the divine presence. This interpretation of the word seems to

be more in harmony with the symbolism of the veil in ch. 6:19, also with

the significance of the rending of the veil at the time of the crucifixion of

Christ. . . . That rending signified not only that the sacrificial system was

at an end but also that 'a new and living way is prepared' (DA 757).

"That is to say, his flesh. 'Flesh'

here designates the humanity of Jesus

(cf. ch. 5:7). The term would comprehend all that was involved in Christ's

first advent to this earth, including His sacrificial death... .

"It might be well to note that this is one of several passages where the

writer of Hebrews gives special emphasis to the thought that through

Christ Jesus man has direct access to God. This seems to be the central

thought of the whole message of the book of Hebrews. Because of the

sacrifice of Christ in our behalf a veil no longer exists between us and our

God. Our hope enters 'into that within the veil; whither the forerunner is

for us entered, even Jesus' (ch. 6:19, 20). 'Christ is not entered into the

holy places made with hands, . . . but into heaven itself, now to appear in

the presence of God for us' (ch. 9:24). The writer of Hebrews seeks to

establish the superiority of the heavenly service of our Lord over the

earthly service conducted by earthly priests. He cites as one of the best

proofs of this, the glorious fact that there is no longer a veil, a barrier,

between us and our God."—S.D.A.

Bible Commentary, vol.

7, p. 462.

In view of the three great facts on which Christian assurance is based

(Heb. 10:19-22), what three responses from us are appropriate? Heb.

10:23-25.

"Let us hold fast":

As Christ our High Priest is faithful in His work

for us, we should be faithful in our loyalty to Him. As He is unwavering in

His ministry, we should be unwavering in our faith.

"Let us consider one another":

Often we consider one another, but

not

to encourage each other. Too often our "consideration" is in terms of

criticism, faultfinding, or even envy. What a difference it would make if

we went out of our way to be kind, thoughtful, and considerate!

"Not forsaking the assembling":

We can commune with God alone

or out in nature, but the place to be at the time He has appointed for

corporate worship is where God's people meet together. As Christians we

are part of a body—the body of Christ. No matter how small the

congregation, how humble the building, or how poorly prepared the ser-

mon, there is a blessing for us as we gather together on Sabbath for wor-

ship and during the week for prayer meeting.

What is "the day" referred to in Hebrews 10:25?

Jesus foretold that as His coming draws near the hearts of many will

grow cold (Matt. 24:12). How important, then, that we each keep alert

and on guard, not growing lax in worship attendance, but gathering to

exhort one another as we look forward to the day of His return.

II. STRONG WARNING (Heb. 10:26-31).

Under what circumstances does the sacrifice of Christ no longer avail for

people? Heb. 10:26, 27.

The key word here is

wilfully.

The form of the Greek verb indicates

repeated

action—that is, "continue to sin wilfully." From verse 29 it is

clear that the reference is not to a single act of sin but to an attitude of

open defiance of the will of God, a spurning of the sacrifice of Christ, in

deliberate, persistent sinning.

What attitude toward sin and the sacrifice of Christ do such people re-

veal? Heb. 10:28, 29.

The book of Hebrews rings with some of the most confident words of

Christian assurance in all the Scriptures. But it also contains terrible

MON

warnings, pronouncing unqualified doom upon the despisers of God's

grace. Only the dire warning of the third angel's message (Rev. 14:9-11)

matches these words of Hebrews. Arty thought that Christian assurance

leads to a life of carelessness or presumption is banished as we study the

book of Hebrews.

With all our knowledge of God's love and grace, what must we never

forget? Heb. 10:30, 31.

Many people hold a "once saved—always saved" conception of the

grace of God. The book of Hebrews, in clearest fashion possible, shows

the falsity of such ideas. Three passages of the book (Heb. 6:4-8; 10:26-

31; 12:15-17) pronounce words of strong warning against presuming upon

God's grace.

NOTE that in each case it is manifest that the warnings are addressed to

those who already are Christians:

"Enlighted . . . tasted the heavenly gift . . . partakers of the Holy Ghost

. .. tasted the good word of God, and the powers of the world to come"

(Heb. 6:4-8).

"Knowledge of the truth . . . blood of the covenant . . . Spirit of grace"

(Heb. 10:26-31).

The example of Esau, who despised the spiritual privilege which was

his (Heb. 12:15-17).

Hebrews teaches that even those who have been converted and richly

blessed by God may apostatize, reaching a point of persistent rebellion

and defiance, despising the Lord and His cross. For such people no re-

pentance is possible as long as they cling to rebellion and defiance.

THINK IT THROUGH: Do I take these warnings to heart? Although I now

may stand in close relationship to my Lord, do I heed the words: "Let him

that thinketh he standeth take heed lest he fall"?

How can we know if someone has gone beyond hope of repentance? Or

can we be sure?

Only God reads the heart. Christian history records many stories of

men and women who, to outward appearances, had reached a point

where God could no longer reach them, and yet who were touched by His

grace and converted. These include profligates, drunkards, murderers,

and robbers. God's Spirit has wrought miracles—and still does. We never

should "write off" any person as being beyond hope in the grace of God.

III. AWAITING CHRIST'S RETURN (Heb. 10:32-39).

What exhortation to the "Hebrew" Christians is still of value to us? Heb.

10:32.

There is much value in each Christian going back to his roots. These

roots are in the Bible; for Seventh-day Adventists they also are the heri-

tage that comes to us from the pioneers. We need to remind ourselves of

origins, of the "faith of our fathers." There is value, too, in going back to

our personal Christian roots. Like the Hebrew Christans of old, we

should seek for perspective in Christian living. We cannot rest upon the

past—we must build upon it. But in that building, particularly when we

become weary, we do well to look to the origins of our faith.

Hebrews 10:33, 34 gives us a glimpse of some of the hardships of being a

Christian in the world of the first century. Summarize the difficulties the

early Christians faced.

Apparently they had been Christians for some time—certainly for sev-

eral years. Their "illumination" possibly refers to baptism; the term was

used that way later among Christians. It certainly indicates the knowl-

edge of Christ that had brought them new life. (Compare Heb. 6:4.) But in

the first century the followers of Jesus of Nazareth were a small, de-

spised, illicit sect. The "Hebrews" (Jewish Christians) had had abuse and

hardship heaped upon them publicly. Faced by a hostile society, they

found refuge in the company of fellow Christians. When subjected to

physical suffering and plundering of their property, they looked to one

another for encouragement and to the better country that God had pre-

pared for them.

THINK IT THROUGH: How would I react to abuse and plunder of my

goods for the sake of Christ?

What quality of character is necessary for Christians to "receive the

promise"? Heb. 10:35, 36.

Patience

here signifies far more than keeping calm under provocation.

The Greek word used signifies "endurance," "fortitude," "steadfast-

ness," and "perseverance" as well as "patience." It also can be translated

as "patient expectation." Note how modern translations sharpen the

meaning of Hebrews 10:35, 36:

"Do not then throw away your confidence, for it carries a great reward.

You need endurance, if you are to do God's will and win what he has

promised" (NEB).

"Be as confident now, then, since the reward is so great. You will need

endurance to do God's will and gain what he has promised" (Jerusalem).

"So do not throw away your confidence; it will be richly rewarded. You

need to persevere so that when you have done the will of God, you will

receive what he has promised" (NIV).

What hope will sustain us as we face hardship and difficulty in the Chris-

tian life? Heb. 10:37.

Christian hope rests upon certainties, not speculation. It centers in a

usrom o o

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person, One who is absolutely faithful. We

know

Jesus, and we know He

keeps His word. Throughout the book of Hebrews the great certainties of

salvation have been brought before us—the deity of Christ, His full

humanity, His atoning death, His high-priestly ministry. These are not

theory, not an empty hope. Because they are sure, the other certainty—

the second coming—also is sure. Because He promised to come back we

know

that He will come.

The "little while" of waiting for the second coming has now stretched to

nearly 2000 years. How do we cope with this apparent delay and retain the

expectancy of "the blessed hope"?

ILLUMINATION:

"The day and the hour of His coming Christ has not

revealed. He stated plainly to His disciples that He Himself could not

make known the day or the hour of His second appearing. Had He been

at liberty to reveal this, why need He have exhorted them to maintain an

attitude of constant expectancy? There are those who claim to know the

very day and hour of our Lord's appearing. Very earnest are they in map-

ping out the future. But the Lord has warned them off the ground they

occupy. The exact time of the second coming of the Son of man is God's

mystery."—The

Desire of Ages,

pp. 632, 633.

THINK IT THROUGH: Does the hope of Jesus' return still burn brightly

within my heart? Or am I like the wicked servant in the parable who begins

to say in his heart, "My Lord delays His coming"?

What is the secret of Christian living? Heb. 10:38.

The Christian never goes beyond faith. We begin with faith, we live by

faith, and we shall stand entirely at last by faith.

ILLUMINATION:

"Do you ask, 'How am I to abide in Christ?' In the

same way as you received Him at first. 'As ye have therefore received

Christ Jesus the Lord, so walk ye in Him.' The just shall live by faith.'

Colossians 2:6; Hebrews 10:38. You gave yourself to God, to be His

wholly, to serve and obey Him, and you took Christ as your Saviour. You

could not yourself atone for your sins or change your heart; but having

given yourself to God, you believe that He for Christ's sake did all this for

you. By

faith

you became Christ's, and by faith you are to grow up in

Him—by giving and taking. You are to

give

all,—your heart, your will,

your service,—give yourself to Him to obey all His requirements; and

you must

take

all,—Christ, the fullness of all blessing, to abide in your

heart, to be your strength, your righteousness, your everlasting helper,—

to give you power to

obey."—Steps to Christ,

pp. 69, 70.

What two classes are in evidence among Christians who have the better

hope? How can we be among those who shall be redeemed at last? Heb.

10:39.

This lesson started with "full assurance" in Christ. Then it showed the

terrible possibility of renouncing Christ and falling away to become one

of the despisers of His grace. It closes with the exhortation to be among

those who by His grace persevere in faith. Note the way the Revised Stan-

dard Version translates Hebrews 10:39: "But we are not of those who

shrink back and are destroyed, but of those who have faith and keep their

souls."

FURTHER STUDY AND MEDITATION:

Study the severe warnings of Hebrews, noting the similarities and

differing emphases: Heb. 6:4-6; 10:26-31; 12:15-17. Compare with 1 John

5:16 and Mark 3:22-30.

Consider carefully the following: "This is the great day of atone-

ment, and our Advocate is standing before the Father, pleading as our

intercessor. In place of wrapping about us the garments of self-righteous-

ness, we should be found daily humbling ourselves before God,

confessing our own individual sins, seeking the pardon of our transgres-

sions, and cooperating with Christ in the work of preparing our souls to

reflect the divine image. Unless we enter the sanctuary above, and unite

with Christ in working out our own salvation with fear and trembling, we

shall be weighed in the balances of the sanctuary, and shall be pro-

nounced wanting."—Ellen G. White Comments,

S.D.A. Bible Commen-

tary, vol.

7, pp. 933, 934.

SUMMARY:

The great certainties of Jesus Christ as our High Priest and

Sacrifice lead to a "better" life of full assurance. Such assurance, how-

ever, is no guarantee that the Christian will never turn back to the world—

the possibility is ever present that we may choose to forsake our Lord.

Day by day we are to live by faith, ever abiding in the promise and expec-

tation of His soon return.

APPLICATION:

•

With

what attitude do I approach the heavenly sanctuary?

•

Do I seek to build up others by loving concern and interest? What prac-

tical suggestions do I have to follow the counsel of Hebrews 10:24?

•

Do I love to assemble with God's people? Or do I find myself often

staying home on Sabbath? Do

attend prayer meeting?

•

How can

avoid the terrible course of action described in Hebrews

10:26-31—of falling away to become a despiser of the blood of Christ?

•

Do I believe that Jesus will really come again? Am I sharing my desire

for His return with those about me?

NOTES:

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The Befter County

THIS WEEK'S STUDY: Hebrews 11:1 through 12:2.

`§A13

MEMORY TEXT: "Looking unto Jesus the author and finisher of



our faith; who for the joy that was set before him endured the cross,

despising the shame, and is set down at the right hand of the throne of

God" (Heb. 12:2).

CENTRAL THOUGHT:

As have the godly men and women of all ages,

Christians are to live by faith as they journey to their heavenly home.

OVERVIEW—Heb. 11:1-12:2

Heb. 11:1

Heb. 11:2-40

Heb. 12:1, 2

Faith—what it is

Faith—the mark of

God's people in

all ages

Jesus—the Author and

Finisher of faith

INTRODUCTION:

Undoubtedly the eleventh chapter of Hebrews is the

best-known section of the book. It often is referred to for its description

of faith and its depiction of the line of heroes and heroines of the Old

Testament. The chapter has brought inspiration to God's people for

centuries.

The passage is beautifully structured. After the two opening state-

ments, that stand as a summary of the section, a rythmic "by faith" pat-

tern leads the reader in steady progress forward in time. The pattern is

not rigid and mechanical, however. Bible characters are dealt with un-

equally and we sense movement toward a climax. With Rahab the listing

breaks off and Gideon, Barak, Samson, Jephthah, David, and Samuel are

gathered together in an onrushing statement that comprehends the ex-

ploits of prophets, martyrs, and others. After the surge of this climactic

summary, we hear the last, gentle melody, the final notes that bridge the

years to the readers' own time.

The examples of faith in Hebrews 11 inspire us to steadfastness in the

Christian way. They encourage us to press on, no matter what difficulties

may confront us.

As fascinating as the list of heroes of faith is in chapter 11, it should not

occupy our chief attention. In chapter 12 the apostle passes on beyond

the men and women of old times and exhorts us to keep our eyes fixed on

Jesus. In Him faith finds its source, its hope, and its goal.

The instruction of Hebrews 11:1 through 12:2 is vital for the life of

Christian assurance. It tells us how God's people of old lived for Him and

how we in these times may also achieve that goal.

I. FAITH—WHAT IT IS (Heb. 11:1).

What two aspects of faith are brought to light in the famous description of

Hebrews 11:1?

"Now faith is the assurance of things hoped for, the conviction of

things not seen" (Heb. 11:1, RSV). The two clauses, although in parallel,

do not cover the same ground. Whereas the first is time-oriented (hope),

the second is space-oriented (seen). That is, the first clause looks to the

future: Faith is the certainty that hope will become reality and promise

will become fulfillment. The second clause looks to the present reality of

the invisible world: Faith is confident that what is ultimately real is be-

yond the world of sensory perception. Thus, faith turns hope to assur-

ance and makes the unseen as real as the seen.

SEARCH AND LEARN: What other examples can we find in the book of

Hebrews that demonstrate the same intersecting of space and time that is

expressed in Hebrews 11:1? (See Heb. 8:1-3; 9:11, 12; 10:1.)

Hebrews 10:1 is a clear example of the intersecting of space and time:

"The law having a

shadow

(the space aspect) of good things

to come

(the

time aspect)." In the book of Hebrews the heavenly sanctuary is not a

timeless realm. Rather, it belongs to the invisible world but is affected by

events on earth—Christ

becomes

High Priest and by His death

obtains

sacrifice for His ministry.

THINK IT THROUGH: Is the unseen world—the world of God, the world

of the heavenly sanctuary—real to me by faith? Is the hope I hold also sure

because of faith?

How does faith give assurance? Compare 2 Cor. 4:18.

It helps our understanding of Hebrews 11:1 to realize that the word

translated "substance" (KJV) or "assurance" (RSV) may be rendered as

"title-deed." Most of us are familiar with the use and importance of a

title. The title declares the piece of property to be legally ours. Even if we

have never seen the property, it belongs to us if the title-deed so stipu-

lates. So it is with the heavenly realities and the hope that is before us.

Faith is the title-deed--they are ours.

Explain how the twin characteristics of faith—seeing the invisible and

making hope certain—are shown in Hebrews 11:6.

Faith believes that God exists, that is, it has a conviction of the in-

visible.

Faith believes that God rewards, that is, it has an assurance of hope.

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CONSIDER the way "faith" is being used in Hebrews 11. Is the discussion

about people who are coming to Christ for the first time, or is it about those

who already are believers? Does this make a difference to our under-

standing of faith?

The Greek word

pistis,

from which we get "faith," is a word of many

facets. The same word is translated also as "belief" in English. As we

move from one New Testament writer to another, we discern a variety of

ways of setting forth this vital Christian quality. In Romans and Galatians,

for instance,

pistis is

essentially trust—trust that accepts the divine gift of

salvation in Jesus Christ in an act of commitment that turns from confi-

dence in one's own works and casts itself wholly on God's provision

(Rom. 4:5; Gal. 2:16). With James, we find that even the demons have

pistis

(James 2:19). Here the intellectual element is given emphasis. Thus

James rebukes those who have "faith" but lack good works. In the Synop-

tic Gospels the emphasis in the use of

pistis

changes yet

again—pistis

linked to the miracle-working ability of Jesus (Matt. 17:19, 20). Faith,

therefore, is like a diamond with many hues, gleaming in the light as

writer after writer turns it for examination. In Hebrews,

pistis

is used in

connection with people who already believe and strongly suggests the

elements of faithfulness and perseverance.

NOTE some Ellen G. White descriptions of faith:

•

"Faith is the clasping of the hand of Christ in every emergency."—Gos-

pel

Workers,

p. 262.

"Faith is the living power that . . . plants its banner in . . . the enemy's

camp."—Sons and Daughters of God,

p. 202.

•

"Faith is the spiritual hand that touches

infinity."—Testimonies,

vol. 6,

p. 467.

•

"Faith is the very lifeblood of the

soul."—Testimonies,

vol. 6, p. 472.

"Faith is trusting God—believing that He . . . knows best what is for

our good.

"—Education,

p. 253.

Faith "is the act of the soul by which the whole man is given over to the

guardianship and control of Jesus Christ."—Mind,

Character, and Per-

sonality ,

vol. 2, p. 531.

II. FAITH—THE MARK OF GOD'S PEOPLE IN ALL AGES

(Heb. 11:2-40).

SEARCH AND LEARN: Study the list of the men and women of faith in

Old Testament times (Heb. 11:2-31). As you study, keep in mind the two

aspects of faith given in verse 1: Faith

hopes

and faith

sees

(the invisible).

For each example in the list, decide which aspect is the more prominent in

the person's faith, hoping or seeing the invisible:

Verse(s)



Example



Faith as Hope



Faith as Seeing

(check one or sometimes both)

3 Creation

4 Abel

5 Enoch

Verse(s)



Example

6 Every seeker after God

7 Noah

8 Abraham

9 Abraham

10 Abraham

11 Sarah

12 Isaac

13 The patriarchs

14 The patriarchs

15 The patriarchs

16 The patriarchs

17-19 Abraham and Isaac

20 Isaac

21 Jacob

22 Joseph

23 Moses' parents

24 Moses

25,26 Moses

27 Moses

28 Moses

29 Exodus

30 Jericho

31 Rahab

Faith as Hope



Faith as Seeing

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Do you find any of these examples of faith surprising? If so, which?

That the prostitute Rahab should be given a place in this roll-call of the

faithful may come as a shock. Yet she is mentioned also in the genealogy

of Jesus—one of the few women to be singled out for inclusion. (See

Matt. 1:5.) Like Mary of Magdala, Rahab shows that God's grace,

appropriated by faith, is able to lift men and women above the most for-

bidding environment.

What city was Abraham seeking in all his wanderings? Heb. 11:10. When

will that city be seen on earth? Rev. 21:1, 2, 14, 19, 20.

What did the heroes of faith confess themselves to be in relation to this

world? Heb. 11:13.

What does it mean to be "strangers and pilgrims" on earth? How would

it apply in modern times? To clarify your answer, mark each of the follow-

ing statements "True" or "False":

Christians should withdraw from society.

God has forsaken this world.

Christians should be indistinguishable from

other people.

Christian hope and values extend beyond

the present world.

Christians are to be a transforming influence

on society.

The Bible teaches that the world is not evil, seeing that it was made by

God and is sustained by Him. But the Fall has cast a shadow over it. It

cannot be restored by merely human effort and programs. God, who first

brought it into being, undertakes to make it new in His own time.

Where

is the "better country" to which God's pilgrims are bound? Heb.

11:14-16.

Hebrews 11:33-38 gives a list of heroic exploits without naming the people

involved. Identify the Bible characters who could have been alluded to:

"Subdued

kingdoms" (2 Sam. 8:1-18)



"Stopped the mouths of lions" (Dan. 6:22)



"Quenched the violence of fire" (Dan. 3:27)



"Escaped the edge of the sword" (1 Kings 19:1-10)



"Out of weakness were made strong" (1 Sam. 17:26)



"Woman received her dead raised" (1 Kings 17:17-24)



"Bonds and imprisonments" (Jer. 20:1, 2)



"Stoned" (2 Chron. 24:20, 21)



"Wandered in deserts, mountains . . . caves" (1 Kings 19:1-9)



In what way were these heroes not "made perfect" without us? Heb.

11:39,40.

"These also, one and all, are commemorated for their faith; and yet

they did not enter upon the promised inheritance, because, with us in

mind, God had made a better plan, that only in company with us should

they reach their perfection" (Heb. 11:39, 40, NEB).

III. JESUS—THE AUTHOR AND FINISHER OF FAITH (Heb. 12:1, 2).

What illustration does Hebrews use for the Christian life? Heb. 12:1.

Hebrews 12:1 presents a vivid picture of a sports arena. There are the

stands, crowded with spectators, eyes fixed on the track where the run-

ners are taking off their warm-up suits and getting ready to start the race.

In this race, however, the readers—in fact, all Christians—are the run-

ners, not the onlookers. The tape stretches out in front of them, and be-

hind them stands Jesus, ready to award the victor's crown. But there is

not just one winner—in this race, everyone who finishes is a winner.

"Lay aside every weight."

The Greek athletes trained with weights

strapped to their bodies. Before they ran in a competition they would

remove these weights.

ILLUMINATION: "The weights that are here referred to are the evil hab-

its and practices we have formed by following our own natural disposi-

tions. Who are the witnesses? They are those spoken of in the previous

chapter—those who have breasted the evils and difficulties in their way,

and who in the name of the Lord have braced themselves successfully

against the opposing forces of evil. They were sustained and strengthened

and the Lord held them by His hand.

"There are other witnesses. All about us are those who are watching us

closely, to see how we who profess a belief in the truth conduct ourselves.

At all times and in all places, so far as possible, we must magnify the truth

before the world."—Ellen G. White Comments,

S.D.A. Bible Commen-

tory,

,vol.

7, p. 934.

THINK IT THROUGH: What "weights" encumbering me in my Christian

race do I need to lay aside?

What is "the sin which doth so easily beset us"? Heb. 12:1.

Notice other translations of Hebrews 12:1, 2:

"Therefore, since we are surrounded by so great a cloud of witnesses,

let us also lay aside every weight, and sin which clings so closely, and let

us run with perseverance the race that is set before us, looking to Jesus

the pioneer and perfecter of our faith, who for the joy that was set before

him endured the cross, despising the shame, and is seated at the right

hand of the throne of God" (RSV).

"And what of ourselves? With all these witnesses to faith around us like

a cloud, we must throw off every encumbrance, every sin to which we

cling, and run with resolution the race for which we are entered, our eyes

fixed on Jesus, on whom faith depends from start to finish: Jesus who, for

the sake of the joy that lay ahead of him, endured the cross, making light

of its disgrace, and has taken his seat at the right hand of the throne of

God" (NEB).

"Surrounded then as we are by these serried ranks of witnesses, let us

strip off everything that hinders us, as well as the sin which dogs our feet,

and let us run the race that we have to run with patience, our eyes fixed on

Jesus the source and the goal of our faith. For he himself endured a cross

and thought nothing of its shame because of the joy he knew would follow

his suffering; and he is now seated at the right hand of God's throne"

(Phillips).

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What role does Jesus play in our Christian race? Heb. 12:2.

From first to last, the Christian life is all of Jesus and all of faith. The

faith that we exercise in the beginning when we first come to Christ is a

gift of God. (See Rom. 12:3.) As we live in personal relationship with

Him, that faith grows and deepens. "Finisher" means "completer" or

"perfecter." He who began a good work in us is able to complete it. (See

Phil. 1:6.)

THINK IT THROUGH: What does it mean in practical daily experience to

keep my eyes fixed on Jesus?

How closely is Jesus able to identify with runners in the Christian race?

Heb. 12:2.

Hebrews 12:2 recalls chapter 2 of the book. There the human experi-

ences of Jesus equipped Him to be our heavenly High Priest. Here He is

the One who has run the race already. Himself the Victor, He now

encourages us on.

FURTHER STUDY AND MEDITATION:

Study the stories of the men and

women of faith mentioned in Hebrews 11, first in the Old Testament itself

and then in

Patriarchs and Prophets,

and in

Prophets and Kings.

SUMMARY:

Christian faith has two elements—assurance in hope, and

confidence in the reality of the unseen. Men and women of God in all ages

have shown such faith. We may learn from them; but above all we are to

keep our eyes fixed on Jesus, who will confirm our faith to the end.

APPLICATION:

Which great figure out of the Old

Testament listed in Hebrews 11 most

inspires me? Why?

persuaded that the "better country" is in heaven? On which city

have I set my affections?

In light of this lesson, what definition of Christian faith can I give?

How can

I keep my

eyes fixed on Jesus?

NOTES:

The Better City

THIS WEEK'S STUDY: Hebrews 12:3 through 13:25.

SAB

MEMORY TEXT: "Jesus Christ the same yesterday, and to day,



and for ever" (Heb. 13:8).

CENTRAL THOUGHT:

The life of the Christian is based upon what

Christ already has accomplished but it looks to the perfect fulfillment that

is yet to come.

OUTLINE: Heb. 12:3 - 13:25.

I. Steadfast in Hardship (Heb. 12:3-17).

Divine discipline (Heb. 12:3-11).

Perseverance (Heb. 12:12-14).

Esau (Heb. 12:15-17).

II. Present Privilege: The City That Is (Heb. 12:18-29).

The better city (Heb. 12:18-24).

Severe warning (Heb. 12:25-29).

III. The Fulfillment: The City to Come (Heb. 13:1-25).

In the footsteps of Jesus (Heb. 13:1-19).

Benediction (Heb. 13:20, 21).

Closing words (Heb. 13:22-25).

INTRODUCTION:

The final two chapters of Hebrews round out the mas-

terful sermon that makes up this book. In skillful fashion the apostle laid

the theological basis for the homily as, step by step, he developed the

theme of Christ as High Priest and Sacrifice. Each leading idea was

briefly introduced, taken up in due course, and bound off. The progress

of the logic was steady and certain, as the readers were shown the mean-

ing of "salvation so great." Over and over the apostle emphasized the

magnificence of Christianity with its superior sanctuary providing access

to God and a once-for-all sacrifice for sin.

But all this theological groundwork was aimed at a practical purpose—

to address the problem of being weary with well doing. If "the Hebrews"

could come to realize the supreme value of their religion, they would not

neglect it, certainly would not renounce it, even under persecution. On

the contrary, they would persevere in the Christian way.

In this closing portion of the book we find summarized the practical

concerns that have appeared earlier. We hear appeals to steadfast endur-

ance and strong warnings. We receive reminders of the present privileges

of the Christian—based on what Christ has done and, what He is doing

now. But with those reminders comes the admonition to press on in the

way, because the best is yet to be.

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This balance between the "already"—present privileges—and the

"not yet"—the final fulfillment of hope—is strikingly shown in the way

in which we find the idea of the "better city." Not only are we told that

we already

have come

"unto the city of the living God, the heavenly

Jerusalem," but also that "we have no continuing city, but we seek one

to come."

The life of Christian assurance, then, will always maintain this balance.

It rests upon foundations, it has its certainties; but it is directed toward

the future.

Both Habakkuk and Hebrews show us how to move from doubt to con-

fidence. In both, the key word is

faith

and the same verse appears: "The

just shall live by faith." Despite the pressures of life, despite the storms

that assail us without and within, we each may find a life of calm, confi-

dent joy in the Lord.

STEADFAST

IN HARDSHIP (Heb. 12:3-17).

When we encounter opposition from others, whom should we consider?

Heb. 12:3.

Notice how the apostle comes back to his idea throughout the book:

"Consider the Apostle and High Priest of our profession" (3:1).

"We have a great high priest, . . . Jesus the Son of God" (4:14).

"We have such an high priest" (8:1).

"Looking unto Jesus the author and finisher of our faith" (12:2).

"Consider him" (12:3).

What does the "not yet" of Hebrews 12:4 suggest?

Perhaps the likelihood of renewed persecution was one of the reasons

some of "the Hebrews" were growing spiritually weary and inclined to

turn back to the world. They had gone through hardship in the past (see

Heb. 10:32-34); now trouble may have been looming again. The book

makes reference to the imprisonment of Timothy (13:23). If, as seems

likely, Hebrews was written before the fall of Jerusalem in A.D. 70, such

foreboding of persecution for Jewish Christians was not misplaced.

How should we regard difficulties that the Lord allows to come upon us?

Heb. 12:5-10.

"Trials of life are God's workmen, to remove the impurities and rough-

ness from our character. Their hewing, squaring, and chiseling, their bur-

nishing and polishing, is a painful process; it is hard to be pressed down to

the grinding wheel. But the stone is brought forth prepared to fill its place

in the heavenly temple. Upon no useless material does the Master bestow

such careful, thorough work. Only His precious stones are polished after

the similitude of a

palace."—Thoughts From the Mount of Blessing,

p. 10.

What will trials accomplish in us if we maintain the right attitude? Heb.

12:10, 11.

One of the strongest blessings of Jesus was pronounced on those who

are persecuted (Matt. 5:10-12). Trials may draw us closer to God, may

sharpen and refine our character, making us "partakers of his holiness"

as they yield "the peaceable fruit of righteousness." The Scriptures show

how difficulties and persecution may be used of God for our benefit, but

nowhere do they advise us to

seek

trouble or to encourage it. Instead, we

are to "follow peace with all men" (Heb. 12:14). To desire to be perse-

cuted is a symptom of an unhealthy state of mind.

Because God designs to work out a beneficial purpose through our hard-

ships, how should we relate to them? Heb. 12:12, 13. (Compare Isa. 35:3;

Prov. 4:26.)

Why was Esau unable to find repentance? Heb. 12:15-17. (Compare Gen.

25:29-34; 27:30-40.)

Esau is an example of the stern warnings given earlier in Hebrews 6:4-6

and 10:26-31. Because he despised the spiritual privileges that were his,

they were taken from him.

"Long years of living for earthly pursuits had deprived Esau of the ca-

pacity to bear the more serious responsibilities of life. By his own choice

his mind and character had become fixed. The writer of Hebrews does

not imply that Esau actually desired to repent of his worldly ways, but

simply that He repented of having sold his birthright. He wished he had it

back again, but realized that his decision was irrevocable. He had lost it

forever. No arbitrary act of God kept Esau from receiving the inheritance

that would normally have been his. His own character disqualified him for

its privileges and responsibilities."—S.D.A.

Bible Commentary, vol.

pp. 486, 487.

II. PRESENT PRIVILEGE—THE CITY THAT IS (Heb. 12:18-29).

To what Old Testament experience does Hebrews 12:18-21 refer? See Ex.

18:12-22; 20:18-21.

At the giving of the law from Mount Sinai God was revealed in a scene

of grandeur. But it was also an occasion of inaccessibility and fear, as

Hebrews points out. The mount of God could not be approached, even by

a beast. The accompanying phenomena—fire, darkness, gloom, tempest,

trumpet, and terrifying force—made even Moses tremble. Note the vivid

contrast in this description with the emphases found in the book of He-

brews—assurance, confidence, and access.

Lesson



OMR 89410

In Hebrews 12:22-24 the "ye are come" contrasts with the "ye are not

come" of verses 18-21. What do verses 22-24 portray?

The thought of these verses is:

Now God is really approachable.

The

heavenly sanctuary is not a terrifying mountain, it is the place of God

Himself. It can be seen as a festal gathering where angels and Jesus Him-

self are present. It is a place of grace, not a place of fear. And all because

of the better blood that makes our salvation possible.

In Hebrews 12:18-24 we find again the same kind of contrast between

the old and the new that we noticed in the opening passage of the book

(1:1-4) and that surfaced at other points in our study. As we seek to rightly

relate the old and the new, we must neither disparage the old (for, after all,

it was God who gave it), nor must we diminish the quality of newness of

the new. The old was good but the new is better, just as the fulfillment and

reality surpass the expectation and the shadow.

In what

way have we already "come"

to the heavenly Jerusalem? Heb.

12:22. (Compare 10:19,

22; 11:1.)

By faith the invisible becomes real. In the book of Hebrews the usual

scheme of reality is reversed. From a sensory standpoint, Sinai provided

a strong basis for religion. Here was a mountain enveloped in sights and

sounds, with the voice of God thundering down the divine will. What bet-

ter basis for the religious life could be found? But for the apostle, the real

is that which is invisible. It is appropriated by faith, not by the senses. It

involves access to the very presence of God where guilt has been removed

and we approach with absolute confidence.

What is meant by "the spirits of just men made perfect"? Heb. 12:23.

"The idea that the word . . . [translated "spirits"] denotes some sup-

posedly conscious entity of man capable of existence apart from the body

is not inherent in the word itself nor can such a meaning be derived objec-

tively from its usage in the NT. Such a concept is based exclusively on the

preconceived opinions of those who believe that a conscious entity sur-

vives the body at death and who read this preconceived opinion into such

words as `spirit' and 'soul.' . . .

"Just men made perfect.

These are mature Christians. . . . The words

`ye

are

come' in Heb. 12:22 are addressed to living Christians, as the con-

text makes evident. The writer is not addressing the righteous dead of

ages past, as if they were actually assembled before 'the Judge of all' men

on 'mount Sion' in 'the heavenly Jerusalem' (vs. 22, 23). All will agree

that it is only in a figurative sense that living Christians can assemble be-

fore the throne of God as pictured in vs. 22-24. It is in this same sense that

in ch. 4:16 he invites them to 'come boldly unto the throne of grace.' In

this same figurative sense living Christians find 'the spirits' of all other

`just men made perfect' assembled there

in spirit,

not in an imaginary

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disembodied state. To make 'the spirits of just men made perfect' refer to

supposedly disembodied 'spirits' would be to set the writer of Hebrews at

variance with the clear statements of the Holy Scriptures concerning the

state of men in death.

"—S.D.A. Bible Commentary, vol.

7, p. 487.

THINK IT THROUGH: Seventh-day Adventists, with our emphasis on

God's law, are fascinated by the events of Sinai. But do we realize that by

faith we may even now come to the heavenly Mount Zion?

What corresponding responsibility accompanies our high privilege as

Christians? Heb. 12:25. (Compare 2:1-3.)

What is "the shaking" referred to in Hebrews 12:26-28?

"The church may appear as about to fall, but it does not fall. It remains,

while the sinners in Zion will be sifted out—the chaff separated from the

precious wheat. This is a terrible ordeal, but nevertheless it must take

place."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

p. 911.

III. THE FULFILLMENT—THE CITY TO COME (Heb. 13:1-25).

SEARCH AND LEARN: Hebrews 13:1-7 gives a list of sundry advice for

practical Christian living. Summarize

in one word

the responsibility

brought out in each verse:

Let brotherly love



Attitude toward strangers



Attitude toward prisoners



Attitude toward sex



Attitude toward material things



Where to turn for help



Attitude toward church leaders



Remember that "conversation" in verses 5 and 7, as throughout the

King James Version, denotes far more than speech. It points to a person's

way of life or behavior patterns.

What fact about Jesus gives us firm assurance? Heb. 13:8.

In Hebrews 2:17 Jesus was called a

faithful

High Priest and chapter

3:1-6 elaborated the idea. At the end of Hebrews the apostle returns to

this foundational thought. Though all others fail, Jesus never fails. We

may trust Him absolutely. He will never let us down.

What blessing does Hebrews 13:9, 10 indicate is available only to Chris-

tians?

To the early Christians, most of whom came out of a Jewish back-

ground, separation from the beautiful temple at Jerusalem along with sep-

aration from its services was a painful experience. The apostle reminds

them that the heavenly sanctuary brings privileges that go far beyond any

earthly systems.

What is the meaning of the term

without the camp

in Hebrews 13:11, 13?

Jesus did not die within the precincts of the temple or even inside the

holy city. He was crucified beyond the walls—outside the gate. Just as the

carcasses of animals whose blood was taken into the sanctuary were

burned in a profane place, so Jesus died in a common, secular place—the

place where criminals were executed.

What should be our response to Jesus' willingness to suffer "outside the

camp"? (Heb. 13:13, RSV).

Because Christ planted His cross in a secular place, the

whole

world

belongs to Him in a new sense. He is its Lord both by creation and by

redemption. As His followers the entire world is our mission. We are not

to confine our work to the so-called "holy" areas of earth, but, like Jesus,

to give ourselves in service to all peoples everywhere.

ILLUMINATION:

"As Adam and Eve were banished from Eden for

transgressing the law of God, so Christ was to suffer without the bound-

aries of the holy place. He died outside the camp, where felons and mur-

derers were executed. There He trod the winepress alone, bearing the

penalty that should have fallen on the sinner. How deep and full of signifi-

cance are the words, 'Christ hath redeemed us from the curse of the law,

being made a curse for us.' He went forth without the camp, thus showing

that He gave His life not only for the Jewish nation, but for the whole

world."—Ellen G. White Comments,

S.D.A. Bible Commentary, vol.

p. 934.

What do you think the better city that we seek, the city which is "to

come" (Heb. 13:14), will be like?

On this earth cities become run down, crime-ridden, depressed, and

drab. The largest cities have problems that defy human solution. But the

city we seek—the new Jerusalem—will continue crime-free, vibrant, and

resplendent forever.

Although Jesus is the true and only High Priest, because each Christian

has direct access to God, we too are "priests." What sacrifices are we to

offer? Heb. 13:15, 16. (Compare 1 Peter 2:9; Rev. 1:6.)

THINK IT THROUGH: Are my "sacrifices" those that bring glory to my

heavenly High Priest?

How do theology and exhortation combine in the benediction that closes

the formal presentation of Hebrews? Heb. 13:20, 21.

These words, committed to memory, will be a source of inspiration.

They rank among the great benedictory passages of the Bible, such as

Numbers 6:24-26; 2 Corinthians 13:14; Romans 16:20, 25-27; and Jude 24,

25. They call us back to the central theological idea of Hebrews—"the

blood of the everlasting covenant"—which was elaborated in chapters 8

through 10. At the same time they challenge us to a life of growth and

obedience as we follow our great High Priest by faith.

FURTHER STUDY AND MEDITATION:

•

Study "the shaking" idea in Ellen White writings. Note especially

Tes-

timonies,

volume 1, pages 179-184;

Early Writings,

pages 269-273.

•

Review this quarter's lessons, noting how we may rise above doubt to a

life of Christian assurance.

SUMMARY: Despite the hardships and difficulties that may befall us be-

cause we are Christians, we have the assurance that God is working out

His purposes for us. Already by faith we enjoy the heavenly realities, and

we press forward in the footsteps of Jesus to the eternal city He has pre-

pared for us.

APPLICATION:

•

How

much does Jesus mean to me? How far does my loyalty to Him

and His church extend?

•

What difference to my life does it make to know that already I "have

come unto Mount Zion" by faith?

What confidence?

What concern for a life that glorifies my God?

•

Am I prepared to go "outside the camp" in service? Or do I confine my

witness and living to the sheltered environment of God's people?

NOTES:

:Edit

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Lessons for Third Quarter, 1986

Sabbath School members who have not received a copy of the Adult Lessons

for the third quarter of 1986 will be helped by the following outline in studying

the first two lessons. The title of this series is "Heaven Came Down."

First Lesson:

"All Heaven in One Gift"

MEMORY TEXT: John 1:14.

THIS WEEK'S STUDY: John 1:1-18.

CENTRAL THOUGHT: To save us and to share with us the truth about God,

Jesus Christ—the Word—left heaven and came down to this world of death and

darkness, bringing life and light and taking our humanity.

OUTLINE:

The Word of Life and Light (John 1:1-5).

II.

The Word Rejected: The Word Accepted (John 1:6-13).

III.

The Word Made Flesh (John 1:14-18).

Second Lesson:

"Why the Devils Tremble"

MEMORY TEXT: John 20:31.

THIS WEEK'S STUDY: The word

believe

in John's Gospel, as found in such

verses as John 14:1; 6:47; and 6:29.

CENTRAL THOUGHT: When Jesus came down to show us the Father's love,

His great hope and purpose was that the people of the world would be drawn by

that love into a relationship of trust, depending fully on God's mercy and good-

ness for eternal life.

OUTLINE:

Believing Is Trusting (John 14:1)

II.

Eternal Life Through Believing (John 6:47)

III.

The Work of Believing (John 6:29)

Lessons in Braille:

The regular Adult Sabbath School Lessons are available free each month in Braille and

rpm records to blind and physically handicapped persons who cannot read normal

ink print. This includes individuals who because of arthritis, multiple sclerosis, paralysis,

accident, old age, and so forth, cannot hold or focus on normal ink-print publications.

Contact the Christian Record Braille Foundation. Box 6097, Lincoln, NE 68506.

Addis Ababa

ETHIOPIAN

UNION

Ethiopia



MISSION

Mogadishu

EASTERN AFRICA

DIVISION

Married Student Housing,

University

of Eastern Africa

Solusi College

Lusaka •

Djibouti

Uganda

Kampala •

Kenya

•

Eldoret

•

Nairobi

Arusha •



EAST AFRICAN

UNION MISSION

Tanzania



• Dar es Salaam

TANZANIA UNION

MISSION

SOUTH-EAST

FRICA

NIO

•

vSSION

MalmoY

ZAMBIA UNION



Lilongwe

MISSION

Zambia

Harare

ZAMBESI

Bulawayo

UNION

Botswana ,

•

Zimbabwe

MISSION

Union



Population

Churches

Church

Members

Sab. Sch.

Members

East African



30,637,000

1,004

217,137

276,811

Ethiopian



35,305,000

126

34,493

71,602

South-East Africa



6,838,600

249

59,807

116,660

Gaborone.

Tanzania



19,992,786

330

58,971

81,826

Zambesi



8,345,650

290

64,004

89,919

Zambia



6,000,000

421

61,228

219,101

Attached Fields

North Botswana



501,724

3,723

3,152

South Botswana



439,303

2,716

1,453

Division totals



108,060,063

2,443

As of Fourth Quarter. 1984

502,079

836,799

Unreached, Unentered countries